Denzinger: The Sources of Catholic Dogma

Most Ancient Forms of the Apostolic Creed 1 THE creed which is called Apostolic is composed essentiall of !1" a Trinitarian part# three articles professing faith in three di$ine persons% !&" a Christological part which was added to the first section' There are e(tant# howe$er# certain formulae composed in the manner of creeds# )ut lac*ing the Christological part' These formulae seem to )e more ancient than the Apostolic Creed' An achristological formula of this *ind which seems to )e the most ancient of all+e(ists in a wor* infected with ,nosticism written )etween the ears 1-. and 1/.# Testamentum in ,alilaea D'0'1' Christi !or in an almost identical wor* ,esprache 2esu mit seinen 2ungern nach der Auferstehung" where the short Creed !reads": 341 )elie$e5 in the Father almight #++and in 2esus Christ# our Sa$ior% ++and in the Hol Spirit# the 6araclete# in the hol Church# and in the remission of sins'3 Another achristological formula# perhaps alread used in the liturg of Eg pt pro)a)l in the third centur # is shown ) a pap rus disco$ered in Der+7al zeh# written in the se$enth or eighth centur !cf' Dict' d8Archeol' chret' et de 9it' s'$' Canon# 11# &# 1//& ff'": 31 )elie$e in ,od almight %++and in his onl +)egotten Son# our 9ord 2esus Christ%++and in the Hol Spirit and in the resurrection of the )od :in; the hol Catholic Church'3 The More Ancient <estern Form of the Apostolic Creed 4Called =oman !="5 Sources A' 4The following5show at least elements of some Creed or a rule of faith or >uestions in common use at )aptism: ST' 2?ST10 MA=T@=# mart red 1AB'+Apolog 1 and 11% Dial' c' Tr ph' 4M, A# C&/ pp'5++A twofold form# western and eastern can )e conDectured with some pro)a)ilit % therefore# a comparison will )e made )elow 4n' /5' ST' 1=E0AE?S# died &.&# )ishop of 9 ons'++Ad$' haer' 1# 1.# 1% C# E# 1 and &% 1A# - !which are the chief

places" 4M, B# -EF A /-- 7 F&E 75' He shows !1# 1.# 1" almost all the elements of the =oman creed as a faith which the Church recei$ed from the apostles and their disciples !1# 1.# 1"'+ !,ree* te(t deleted"C'C and A' 4Garapat Ter+Me*erttschian und Erwand Ter+Minassiantz#Des hl' 1renaus Schrift zum Erweise der apostolischen Her*undigung !Te(te und ?ntersuchungen# Harnac*+Schmidt III1# 1" 9eipzig: 1F.B5' ST' H1 66J9@T?S# died &C-# =oman pres) ter' K 6aradosis++Heshows the )aptismal creed ) means of >uestions from 3@ou )elie$e in 2esus Christ ' ' '3 4H' Elfers# Die Girchenordnung Hippol ts $on =om#1FC/# C&1' E' Hauler# Didasc' apost' fragm'# Heron' 1F..# 11. f'# 9 1. f' ='+H' Connoll # The so called Eg ptian Church Jrder and deri$ed documents# 1F1A5' TE=T?991A0# died after &&- !pro)a)l in &E."# perhaps a pres) ter in Carthage'++De praescr' haer'1C#De $irg' $el' 1% De carne Chr' &.% Ad$' 6ra('&4M9&# &A7 // 7 B/-7 /-A75' He sa s that the church at Carthage recei$ed the rule of faith from the church at =ome !De praescr' haer' CA"and that it was common to the apostolic churches% !l'c' &1" the form of the creed was somewhat fi(ed' J=1,E0# died &-E# pres) ter at Ale(andria'++Deprincip' 1#praef' Eet -4M, 11# 11B A5' He has a rule of faith similar to the creed' CA0J0ES H166J9@T1# of uncertain date !Some &..+&C-# others a)out -.." 4Achelis# DiealtestenLuellen des oriental Girchenrects 1 C/ !Te(te und ?ntersuchungen# ,e)hardt+Harnac* H1" 9eipzig: 1/F15'+The contain >uestions' Te(t 4According to the 6salter of =ufinus !The =oman form"5 & 1' 1 )elie$e in ,od# the Father almight % &' and in Christ 2esus# His onl +)egotten Son# our 9ord# C' who was )orn of the Hol Spirit and the Hirgin Mar # E' a' was crucified ) 6ontius 6ilate# and was )uried% )' -' the third da He arose again from the dead% A' a' He ascended into hea$en#

)' sits at the right hand of the Father# B' whence He is coming to Dudge the li$ing and the dead% /' and in the Hol Spirit# F' a' the hol 4Church#5 )' 1.' a' )' the forgi$eness of sins# 11' the resurrection of the )od ' Amen' 4According to the 6salter of Aethelstane5 1' 1 )elie$e in ,od the Father almight &' and in Christ 2esus# His onl )egotten Son# our 9ord C' )orn of the Hol Spirit and Mar the $irgin E' a' was crucified ) 6ontius 6ilate and was )uried )' -' the third da He arose again from the dead A' a' He ascended into hea$en )' sits at the right hand of the Father B' whence He is coming to Dudge the li$ing and the dead /' and in the Hol Spirit F' a' the hol 4Church5

)' 1.' a' )' the forgi$eness of sins 11' the resurrection of the )od ' Amen' 1&' 7'4 The following5 show a fi(ed form of the Creed' E 6SA9TE= JF AETHE9STA0E !in ,ree*"# in the third part# written in the ninth centur !at the )eginning perhaps" 4H' sect' 1/% 9' 1.% CspL' 111 -5'The Creed is of uncertain date# $er old#M was in liturgical use' CJDEI 9A?D1A0?S # !E' Actium# lat'" 4H' sect' &.% CspL' 111 1A&5'+The Creed is of uncertain date# written in the se$enth centur 'M CJDEI S<A10SJ0 !9atin" 4Swainson# The 0icene and Apostles8 Creeds#9ondon: 1/B-# 1A1% H' sect' &C5++The Creed is of uncertain date# written in the eighth centur ' MA=CE99?S A0C@=A0?S # fourth centur # )ishop of Angora in ,alatia of Asia Minor++Epist' ad 1ulium 6apam written in the ear CCBM !1n Epiphanius# Haer' B&" 4M, E&# C/- D% H' sect' 1B5' 6=1SC1991A0# died C/-#M li$ed at A$ila in Spain'+9i)' ad Damasum tract' 11 4ed' Schepss !CSE9 IH111 41//F5 CE"' Cf' also GAnt' &. ff'% H' Sect' -C% 9 1C5' 6HJE7AD1?S # died after CF&# )ishop of Agen in A>uitania secunda 4,u enna5' + +De fide orthodo(a contra Arianosat the end 4H' sect' -F% M9 &.# EF 7' 39i)ellus fidei35% the )oo* is genuineM !some ascri)e it to ,regorius 7aeticus# died after CF&# )ishop of 1lli)eri 4Eli$ira+,ranada5' =?F10?S # died E1.# pres) ter of A>uileia++E(positio in S m)olum !other wise Commentarius in S m)olum apostolorum"4H' sect' 1F% M9 &1# C'C- 75' ++The form of the creed of )oth the Church at =ome and of the Church at A>uileia is gathered from this' 01CETAS JF =JMAT1A0A#M wrote C/.M+E&.#M =omatiana 4=emesiana5 in Dacia'M++E(planatio S m)oli ha)ita ad competentes4H' sect' E.% M9 -&# /A- D5'

ST' A?,?ST10E# died EC.# )ishop of Hippo'++Chief sources:De Fide et S m)olo% serm' &1&+&1E in traditione S m)oli% serm' &1- in redditione S m)oli4M9 E.# 1/1% C/# 1.-/# 1.B&% H sect' EB% 9 1C' Serni' &1is genuineM% man )elie$e with Caspari that the creed of Hippo is gi$en in Serm' &1-# and that the Creed of Milan is handed down in the rest5' ST' 6ETE= CH=@SJ9J,?S# died )efore E-/# )ishop of =a$enna'++Serm' -B+A&4H sect' C-% 9' 1&% M9 -&# C-B A5' ST' MAI1M?S# middle of the fifth centur # )ishop of Turin#++ Hom' /C d e e(positione S m)oli4H' sect' CE% 9' 1C% M9 -B# ECC A5' ST' F?9,E0T1?S JF =?S6E# died -CC !=uspe in Africa" 9i)er 1.' contra Fa)ianum Arianum 4H' sect' EF% 9 1E% M9 A-# /&&5' ST' MA=T10# died -/.# )ishop of 7raga 47raga in Spain# now 6ortugal5' De correctione rusticorum 4H' sect' -E% ed' Caspari# Christiania 1//C'+Cf' G 1 1-C5' T=ACTAT?S S@M7J91 in a Missal and Sacramentarium for the use of a certain Florentine church furnishes a FlorentineM Creed of the se$enth M centur % manuscript is of the twelfth centur ' 4H' sect' CF% Csp A0L &F.5' ST' 19DEFJ0SE#M died AAF# )ishop of Toledo'+9i)er de cognitione )aptismi C' C- 4H' sect' --% 9 1C f'% M9 FA# 1&B 75' ETHE=1?S# Eighth centur )ishop of Jsmo and 7eatus !7iaco"# eighth centur # pres) ter of Astorga in Spain'+Etherii episcopi ?(amensis et 7eati pres) teri ad$' Elpiandum archiep' Toletanum li)ri duo#written in the ear B/- 4H' sect' -A f'% 9 1C f'% M9 FA# F.A D5' 91T?=,1A MJNA=A71CA: Se$enth centur 9i)er Jrdinum 4ed' Ferotin# p' 1/-% H' sect' -/% 9 1E% M9 /-# CF- A5' The More =ecent <estern Form of the Apostolic Creed 4The recei$ed western te(t called !T"5 Sources FA?ST?S JF =E1# died after E/-# in =iez in France' Duae homiliae de S m)olo% Tractatus de S m)oloM 4H' sect' A1# 9 1E% CspL' 11 &..5'

- ST' CAESA=1?S JF A=9ES# died -EC# 6rimate of ,aul 4Arles5'+Sermo 1. 4,' Morin# S' Caesarii Arel' Sermones 1# 1# Maretioli 1FCB# 6' -1 ff'% M9 CF# &1EF5' The elements of the Creed are possessed# an e(act formula cannot )e wor*ed out% seems to )e the same as the two following: SAC=AME0TA=1?M ,A991CA0?M 4Ma)illon# Museum 1talicum 1# 6aris 1A/B# C1&# H' sect' AA% 9 1-5# BO/th centur # composed in ,aul#M !others# Missale Hesontiense 47esancon5# Missale 7o))iense 47o))io5"% contains two formulae and a Creed in the manner of >uestions+!The first form is regarded"' M1SSA9E ,A991CA0?M HET?S# Jf the )eginning of the eighth centur 4Ma)illon#De liturgia ,allicana 111# 6aris: 1A/-# CCF' H' sect' AB% 9 1-5' ST' 61=M101?S# )orn in ,allia merid'M% died B-C# )ishop of the MeldP !Q"# afterwards a))ot of the monaster of =eichenau 4=eichenau in ,erman 5' <ords of the A))ot 6irminius on the indi$idual canonical )oo*s scarapsus% written )etween B1/ and B&E'M 4,' 2ec*er# Die Heimat des 111' 6irmin#Munster: 1F&B# CE ff'% the creed itself in the customar form 19 lo and &/ a# in the form of >uestions 19 1&' H' Sect' F&% M9 /F# 1.CE C5' CJDEI A?,1E0S1S CICH# perhaps of the eighth centur 4CspL 111 -1&5'Creed written ) a certain 1rish mon*!Q"' J=DJ HE9 7=EH1S EI69A0AT1J DE CATECH1NA0D1S =?D17?S# c' a' /-. ad F-.M 4H sect' B1% CspA0L &/&5' J=DJ =JMA0?S# ancient of the ear F-. 4H' Sect' &-% Hittorp# De di$inis catholicae ecclesiae officiis# Cologne 1-A/5'+Shows the usual form' Te(t 4According to 3the =oman Jrder35

A 1 a' 1 )elie$e in ,od the Father almight )' creator of hea$en and earth &' and in 2esus Christ# His onl son# our 9ord C' who was concei$ed of the Hol Spirit# )orn of the Hirgin Mar E' a' suffered under 6ontius 6ilate# crucified# died# and was )uried

)' descended into hell -' on the third da he arose from the dead A' a' He ascended to hea$en )' sits at the right hand of ,od the Father Almight B' thence He shall come to Dudge the li$ing and the dead /' 1 )elie$e in the Hol Spirit F' a' the hol Catholic Church )' the communion of saints 1.' the remission of sins 11' the resurrection of the )od 1&' and life e$erlasting' The Eastern Form of the Apostolic Creed Sources / ST' 2?ST10 MA=T@=' See a)o$e 4n' 15 CJ6T1C A6JSTJ91C CJ0ST1T?T1J0S !Constitutiones Apostolicae Copticae" orthe Constitutions of the Eg ptian Church in Fun*# Didasc' et Const' Apost' 11 !1F.-" FB ff'# show the Apostolic Tradition !6aradosis" of Hippol tus !on which see a)o$e n' &+C" in the Jrient also changed as a creed' Therefore# it seems to )e a witness also for the eastern form of the Apostolic Creed' Te(t 4of Saint C ril of 2erusalem5 M F 1' a' <e )elie$e in one ,od the Father Almight )' The creator of hea$en and earth

c' and of all things $isi)le and in$isi)le &' a' and in one 9ord 2esus Christ the onl )egotten Son of ,od )' who was )egotten of the Father c' true ,od d' )efore all ages e' ) whom all things were made C' a' !who for our sal$ation" )' was made flesh !of the Hol Spirit and Mar the $irgin" and was made man E' a' was crucified !under 6ontius 6ilate" and was )uried )' -' a' arose on the third da )' !according to the Scriptures A' a' and ascended into hea$en )' and sits at the right hand of the Father B' a' and comes in glor to Dudge the li$ing and the dead )' of whose *ingdom there will )e no end /' a' and in one Hol Spirit the 6araclete )' c'

d' e' who spo*e among the prophets F M ' and one hol 4Catholic5 church 1.' a' and in one )aptism of repentance )' in the dismissal of sins 11' and in the resurrection of the flesh 1&' and in life e$erlasting 1& E?SE71?S # died a)out CE.# )ishop of Caesarea# Ep' ad suam dioec'4Socrates# Hist' eccl' 1#/# C/% M, AB# AF% H' sect' 1&C% 9 1/5' Euse)ius offered his creed' to the 0icene council in C&-# which used it to esta)lish its own form' ST' C@=19# )ishop of 2erusalem+Catecheses A+1/#held )efore C-. !C-1" 4H sect' 1&E% 9' 1F% M, CC# -C- ff'5' He gi$es out a Creed used )efore C&-% its te(t is construed otherwise ) some 4Macarius of 2erusalem# predecessorof St' C ril# seems to ha$e had the same creed# at least according to the: headings5' ST' E616HA01?S# died in E.C# )ishop of Salamis in C prus'+Ancoratus#written a)out the ear CBE% contains at the end two formulae# of which the shorter !,ree* te(t deleted" is here considered% 4cf' the longer# n' 1C 91 % the Creed is )elie$ed to )e older than the Ancoratus 4H' sect' 1&-% 9 1F f'% ed' G' Holl' 1F1-# 1E/% M, EC# &C& C5' CJ0ST1T?T1J0ES A6JSTJ9J=?M H11 E1# of the )eginningM of the fifth centur 4otherwise# of middle of fourth centur % it contains certainl more ancient materials !M, 1# 1.E1 C' Fun*# Didascalia et Constitutiones Apostolorum1# 6ader)orn: 1F.-# EE-"5' The Creed# as far as man parts are concerned# )elongs to 9ucian Mart rM !died C1&"% it shows a S ro+6alestinianM form' THE C=EED JF E616HA01?S M 9onger Form !E(position of 0icene Creed proposed to certain catechumens in the Jrient" 1C <e )elie$e in one ,od# the father almight # the creator of all things in$isi)le and $isi)le% and in one lord 2esus Christ# the son of ,od# the onl )egotten )orn of ,od the father# that is of the su)stance of the Father# ,od of ,od# light of light# true ,od of true ,od# )egotten not made# consu)stantial to the father# ) whom

all things were made# )oth those in hea$en and those on earth# )oth $isi)le and in$isi)le# who for us melt and for our sal$ation came down and )ecame man# that is was completel )orn of hol Mar e$er+$irgin ) the Hol Spirit# was made man# that is# assumed perfect human nature# soul and )od and mind# and all whate$er is man e(cept sin# not from the seed of man nor ) means of man# )ut ha$ing fashioned unto himself a )od into one hol unit % not as he li$ed in the prophets and tal*ed and wor*ed in them# )ut )ecame man completel !3for the word was made flesh#3 he did not su)mit to an alteration# nor did he change his own di$ine nature into human nature"% he com)ined )oth the di$ine nature and the human into the onl hol perfection of himself% !for there is one 9ord 2esus Christ# and not two% the same ,od# the same 9ord# the same Ging"% )ut the same suffered in the flesh and arose again and ascended into hea$en with the $er )od and sits in glor at the right hand of the Father# in that $er )od he is coming in glor to Dudge the li$ing and the dead% of whose *ingdom there shall )e no end:+and we )elie$e in the Hol Spirit who spo*e in the law# and taught ) the prophets# and descended to the 2ordan# spo*e ) the Apostles# and li$es in the saints% thus we )elie$e in him: that he is the Hol Spirit# the Spirit of ,od# the perfect Spirit# the Spirit 6araclete# uncreated# proceeding from the Father and recei$ing of the Son# in whom we )elie$e' 1E <e )elie$e in one catholic and apostolic Church# and in one )aptism of repentance# and in the resurrection of the dead# and the Dust Dudgment of souls and )odies# and in the *ingdom of hea$en# and in life eternal' 7ut those who sa that there was a time when the Son or the Hol Spirit was not# that he was made from nothing or is of another su)stance or essence# alleging that the Son of ,od or the Hol Spirit was changed or altered# these the catholic and apostolic Church# our mother and our mother# anathematizes' <e also anathematize those who do not confess the resurrection of the dead# and )esides all the heresies which are not consistent with this true faith' THE FJ=M?9A CA99ED THE 3FA1TH JF DAMAS?S3 M 4Jf uncertain author and time% from ,aul a)out -.. !Q"5 1- <e )elie$e in one ,od the Father almight and in our one 9ord 2esus Christ the Son of ,od and in !one" Hol Spirit ,od' 0ot three ,ods# )ut Father and Son and Hol Spirit one ,od do we worship and confess: not one ,od in such a wa as to )e solitar # nor the same in such wise that he himself is Father to himself and he himself is Son to himself% )ut the Father is he who )egot# and the Son is he who is )egotten% the Hol Spirit in truth is neither )egotten nor un)egotten# neither created nor made# )ut proceeding from the Father and the Son# coeternal and coe>ual and the cooperator with the Father and the Son# )ecause it is written: 37 the word of the 9ord the hea$ens were esta)lished3 !that is# ) the Son of ,od"# 3and all the power of them ) the spirit of his mouth3 46s' C&:A5# and elsewhere: 3Send forth th spirit and the shall )e created and thou shalt renew the face of the earth3 46s' 1.C:C.5' And therefore we confess one ,od in the name of the Father and of the Son and of the Hol Spirit# )ecause god is the name of power# not of peculiarit ' The proper name for the Father is Father# and the proper name for the Son is Son# and the

proper name for the Hol Spirit is Hol Spirit' And in this Trinit we )elie$e in one ,od# )ecause what is of one nature and of one su)stance and of one power with the Father is from one Father' The Father )egot the Son# not ) will# nor ) necessit # )ut ) nature' 1A The Son in the fullness of time came down from the Father to sa$e us and to fulfill the Scriptures# though he ne$er ceased to )e with the Father# and was concei$ed ) the Hol Spirit and )orn of the Hirgin Mar % he too* a )od # soul# and sense# that is# he assumed perfect human nature% nor did he lose# what he was# )ut he )egan to )e# what he was not% in such a wa # howe$er# that he is perfect in his own nature and true in our nature' For he who was ,od# was )orn a man# and he who was )orn a man# operates as ,od% and he who operates as ,od# dies as a man% and he who dies as a man# arises as ,od' He ha$ing con>uered the power of death with that )od # with which he was )orn# and suffered# and had died# arose on the third da # ascended to the Father# and sits at his right hand in glor # which he alwa s has had and alwa s has' <e )elie$e that cleansed in his death and in his )lood we are to )e raised up ) him on the last da in this )od with which we now li$e% and we ha$e hope that we shall o)tain from him either life eternal# the reward of good merit or the penalt of eternal punishment for sins' =ead these words# *eep them# su)Dect our soul to this faith' From Christ the 9ord ou will recei$e )oth life and reward' THE FJ=M?9A CA99ED 3THE ME=C1F?9 T=101T@3 M 4Jf uncertain author and time% from ,aul a)out -..!Q"5 1B The merciful Trinit is one di$ine ,odhead' Conse>uentl the Father 1B and the Son and the Hol Spirit are one source# one su)stance# one $irtue# and one power' <e sa that ,od the Father and ,od the Son and ,od the Hol Spirit are not three gods# )ut we $er piousl confess one ,od' For although we name three persons# we pu)licl declare with the catholic and apostolic $oice that the are one su)stance' Therefore the Father and the Son and the Hol Spirit# these three are one4cf' 1 2ohn -:B5' Three# neither confused# nor separated# )ut )oth distinctl Doined# and# though Doined# distinct% united in su)stance# )ut differentiated in name# Doined in nature# distinct in person# e>ual in di$init # entirel similar in maDest # united in trinit # sharers in splendor' The are one in such a wa # that we do not dou)t that the are also three% and the are three in such a wa that we ac*nowledge that the cannot )e disDoined from one another' Therefore there is no dou)t# that an insult to one is an affront to all# )ecause the praise of one pertains to the glor of all' 1/ 8For this is the principal point of our faith according to the ,ospel and the apostolic doctrine# that our 9ord 2esus Christ and the Son of ,od are not separated from the Father either in the ac*nowledgment of honor# or in the power of $irtue# or in the di$ine nature of su)stance# or ) an inter$al of time'8M And therefore if an one sa s that the Son of ,od# who Dust as he is trul ,od# so also is true man e(cept in sin alone# #did not possess something )elonging to human nature or did not possess something )elonging to the ,odhead# he should )e Dudged wic*ed and hostile to the Catholic and apostolic Church'

THE C=EED JF THE CJ?0C19 JF TJ9EDJ JF THE @EA= E.. 4A0D EEB5 M 4Formula# 3A little )oo* li*e a Creed35 The rule of the Catholic faith against all heresies 4!Here" )egin the rules #of the Catholic faith against all heresies# and especiall indeed against the 6riscillianists# which the )ishops of Tarraco# Carthage# 9usitania# and 7aetica ha$e composed and with a command of 6ope 9eo of the Cit transmitted to 7alconius# )ishop of ,allicia' '' '' '' 5' 1F <e )elie$e in one true ,od# Father# and Son and Hol Spirit# ma*er of the $isi)le and the in$isi)le# ) whom were created all things in hea$en and on earth' This ,od alone and this Trinit alone is of di$ine name 4di$ine su)stance5' The Father is not 4himself5 the Son# )ut has the Son# who is not the Father' The Son is not the Father# )ut the Son is of ,od ) nature 4is of the Father8s nature5' The Spirit is also the 6araclete# who is himself neither the Father# nor the Son# )ut proceeds from the Father 4proceeding from the Father and the Son5' Therefore the Father is un)egotten# the Son is )egotten# the 6araclete is not )egotten# )ut proceeding from the Father 4and the Son5' The Father is he whose words were heard from the hea$ens: This is m )elo$ed Son# in whom 1 am well pleased# hear e him'4Matt' 1B:-%& 6eter 1:1B' Cf+ Matt' C:1B5' The Son is he who sa s: 1 came forth from the Father# and am come into the world4cf' 2ohn 1A:&/ 5' The 6araclete himself 4the Spirit5 is he# concerning whom the Son sa s: ?nless 1 go to the Father# the 6araclete will not come to ou 4 2ohn 1A:1B 5' This Trinit # though distinct in persons# is one su)stance 4united5# $irtue# power# maDest 4in $irtue and in power and in maDest 5 indi$isi)le# not different' 4<e )elie$e5 there is no di$ine nature e(cept that 4this5# either of angel or of spirit or of an $irtue# which is )elie$ed to )e ,od' &. Therefore this Son of ,od# ,od# )orn of the Father entirel )efore e$er )eginning# has sanctified in the wom) 4the wom)5 of the 7lessed Mar Hirgin# and from her has assumed true man# human nature ha$ing )een )egotten without the 4$irile5 seed of man% 4of not more or not less than two natures# namel # of ,od and of flesh# meeting completel in one person5# that is# 4our5 9ord 2esus Christ' 0ot 4And not5 an imaginar )od or one constituted of form alone 4 in place of this:or that it )elong to some phantasm in him5% )ut a firm 4and true5 one' And this man hungered and thirsted and grie$ed and wept and felt all the pains of a )od 4 in place of this:suffered all the inDuries of a )od 5' Finall he was crucified 4) the 2ews5# died and was )uried# 4and5 on the third da he arose again% afterwards he con$ersed with 4his5 disciples% the fortieth da 4 after the resurrection 5 he ascended to the hea$ens 4 hea$en 5' This son of man is called 4named5 also the Son of ,od% )ut the Son of ,od# ,od# is not !li*ewise" called the Son of man 4calls the Son of man !thus"5' <e )elie$e that there 4will5 assuredl 4)e5 a resurrection of the human flesh 4for the )od 5' Howe$er# the soul of man is not a di$ine su)stance# or a part of ,od# )ut a creature 4we sa 5 which did not fall ) the

di$ine will 4created5' &1 1' 1f therefore 4howe$er5 an one sa s and 4or5 )elie$es# that this world and all its furnishings were not made ) ,od almight # let him )e anathema' && &' 1f an one sa s and 4or5 )elie$es# that ,od the Father is the same person as the Son or the 6araclete# let him )e anathema' &C C' 1f an one sa s and 4or5 )elie$es that ,od the Son 4of ,od5 is the same person as the Father or the 6araclete# let him )e anathema' &E E' 1f an one sa s and 4or5 )elie$es that the 6araclete the Spirit is either the Father or the Son# let him )e anathema' &- -' 1f an one sa and 4or5 )elie$es that the man 2esus Christ was not assumed ) the Son of ,od 4 in place of this:that a )od onl without a soul was assumed ) the Son of ,od5# let him )e anathema' &A A' 1f an one sa s and 4or5 )elie$es# that the Son of ,od# as ,od# suffered 4 in place of this: that Christ cannot )e )orn5# let him )e anathema' &B B' 1f an one sa s and 4or5 )elie$es that the man 2esus Christ was a man incapa)le of suffering 4in place of this:the di$ine nature of Christ was changea)le or capa)le of suffering5# let him )e anathema' &/ /' 1f an one sa s and 4or5 )elie$es# that there is one ,od of the old 9aw# another of the ,ospels# let him )e anathema' &F F' 1f an one sa s and 4or5 )elie$es# that the world was made ) another ,od than 4and not5 ) him# concerning whom it is written:1n the )eginning ,od created hea $en and earth 4cf' ,en' 1# 15# let him )e anathema' C. 1.' 1f an one sa s and 4or5 )elie$es that the human )odies will not rise again 4do not rise5 after death# let him )e anathema' C1 11' 1f an one sa s and for5 )elie$es that the human soul is a part of ,od or is ,od8s su)stance# let him )e anathema' C& 1&' 1f an one either )elie$es that an scriptures# e(cept those which the Catholic Church has recei$ed# ought to )e held in authorit or $enerates them 41f an one sa s or )elie$es other scriptures# )esides those which the Catholic Church recei$es# ought to )e held in authorit or ought to )e $enerated5# let him )e anathema'

CC 41C' 1f an one sa s or )elie$es that there is in Christ one nature of the ,odhead of humanit # let him )e anathema'5 CE 41E' 1f an one sa s or )elie$es that there is an thing that can e(tend itself )e ond the di$ine Trinit # let him )e anathema'5 C- 41-' 1f an one holds that astrolog and the interpretation of stars !sic" ought to )e )elie$ed# let him )e anathema'5 CA 41A' 1f an one sa s or )elie$es# that the marriages of men# which are considered licit according to di$ine law# are accursed# let him )e anathema'5 CB 41B' 1f an one sa s or )elie$es that the flesh of )irds or of animals# which has )een gi$en for food# not onl ought to )e a)stained from for the chastising of the )od # )ut ought to )e a)horred# let him )e anathema'5 C/ 41/' 1f an one follows the sect of 6riscillian in these errors or pu)licl professes it" so that he ma*es a change in the sa$ing act of )aptism contrar to the chair of Hol 6eter# let him )e anathema'5 THE C=EED 3L?1C?ML?E3 4<hich is called 3Athanasian35 M CF <hoe$er wishes to )e sa$ed# needs a)o$e all to hold the Catholic faith% unless each one preser$es this whole and in$iolate# he will without a dou)t perish in eternit ' +7ut the Catholic faith is this# that we $enerate one ,od in the Trinit # and the Trinit in oneness% neither confounding the persons# nor di$iding the su)stance% for there is one person of the Father# another of the Son# !and" another of the Hol Spirit% )ut the di$ine nature of the Father and of the Son and of the Hol Spirit is one# their glor is e>ual# their maDest is coeternal' Jf such a nature as the Father is# so is the Son# so !also" is the Hol Spirit% the Father is uncreated# the Son is uncreated# !and" the Hol Spirit is uncreated% the Father is immense# the Son is immense# !and" the Hol Spirit is immense% the Father is eternal# the Son is eternal# !and" the Hol Spirit is eternal: and ne$ertheless there are not three eternals# )ut one eternal% Dust as there are not three uncreated )eings# nor three infinite )eings# )ut one uncreated# and one infinite% similarl the Father is omnipotent# the Son is omnipotent# !and" the Hol Spirit is omnipotent: and et there are not three omnipotents# )ut one omnipotent% thus the Father is ,od# the Son is ,od# !and" the Hol Spirit is ,od% and ne$ertheless there are not three gods# )ut there is one ,od% so the Father is 9ord# the Son is 9ord# !and" the Hol Spirit is 9ord: and et there are not three lords# )ut there is one 9ord% )ecause Dust as we are compelled ) Christian truth to confess singl each one person as ,od and 4and also5 9ord# so we are for)idden ) the Catholic religion to sa there are three gods or lords' The Father was not made nor created nor )egotten ) an one' The Son

is from the Father alone# not made nor created# )ut )egotten' The Hol Spirit is from the Father and the Son# not made nor created nor )egotten# )ut proceeding' There is therefore one Father# not three Fathers% one Son# not three Sons% one Hol Spirit# not three Hol Spirits% and in this Trinit there is nothing first or later# nothing greater or less# )ut all three persons are coeternal and coe>ual with one another# so that in e$er respect# as has alread )een said a)o$e# )oth unit in Trinit # and Trinit in unit must )e $enerated' Therefore let him who wishes to )e sa$ed# thin* thus concerning the Trinit ' E. 7ut it is necessar for eternal sal$ation that he faithfull )elie$e also the incarnation of our 9ord 2esus Christ' Accordingl it is the right faith# that we )elie$e and confess# that our 9ord 2esus Christ# the Son of ,od is ,od and man' He is ,od )egotten of the su)stance of the Father )efore time# and he is man )orn of the su)stance of his mother in time: perfect ,od# perfect man# consisting of a rational soul and a human )od # e>ual to the Father according to his ,odhead# less than the Father according to humanit ' Although he is ,od and man# et he is not two# )ut he is one Christ% one# howe$er# not ) the con$ersion of the Di$init into a human )od # )ut ) the assumption of humanit in the ,odhead% one a)solutel not ) confusion of su)stance# )ut ) unit of person' For Dust as the rational soul and )od are one man# so ,od and man are one Christ' He suffered for our sal$ation# descended into hell# on the third da arose again from the dead# ascended to hea$en# sits at the right hand of ,od the Father almight % thence he shall come to Dudge the li$ing and the dead% 'at his coming all men ha$e to arise again with their )odies and will render an account of their own deeds: and those who ha$e done good# will go into life e$erlasting# )ut those who ha$e done e$il# into eternal fire'+This is the Catholic faith% unless e$er one )elie$es this faithfull and firml # he cannot )e sa$ed' ST' 6ETE= THE A6JST9E !Q"+AB!Q" under whose name two canonical epistles are e(tant' ST' 910?S AB!Q" + BF!Q" ST' !A0A" C9ET?S BF!Q" + F.!Q" ST' C9EME0T 1 F.!Q"+ FF!Q" The 6rimac of the =oman 6ontiff M 4From the letter 3!,ree* te(t deleted"3 to the Corinthians5 E1 !1" 7ECA?SE of the sudden calamities that ha$e followed one another in turn and )ecause of the ad$erse circumstances which ha$e )efallen us# we thin*# )rethren# that we ha$e returned too late to those matters which are )eing in>uired into among ou# )elo$ed# and to the impious and detesta)le sedition ' ' ' which a few rash and presumptuous men ha$e aroused to such a degree of insolence that our honora)le and illustrious name ' ' ' is $er much re$iled' ' ' ' 1n order to remind ou of our dut # we write' ' ' ' !-B" @ou# therefore# who ha$e laid the foundations of this insurrection# )e su)Dect in o)edience to the priests and

recei$e correction unto repentance' ' ' ' !-F" 7ut if some will not su)mit to them# let them learn what He 4Christ5 has spo*en through us# that the will in$ol$e themsel$es in great sin and danger% we# howe$er# shall )e innocent of this transgression' ' ' ' !AC" 1ndeed ou will gi$e Do and gladness to us# if ha$ing )ecome o)edient to what we ha$e written through the Hol Spirit# ou will cut out the unlawful application of our zeal according to the e(hortation which we ha$e made in this epistle concerning peace and union' E& Concerning the Hierarch and the Status of the 9ait M 4From the same epistle to the Corinthians5 !E." !For" the do not go astra who follow the commands of the 9ord' 1nasmuch as peculiar gifts ha$e )een )estowed upon the chief priest# a special place has )een assigned to the priests# and particular duties are incum)ent upon the 9e$ites' The la man is )ound ) the precepts pertaining to the lait ' !E1" 9et each of us# )rethren# 3in his own order3 4 1 Cor' 1-:&C 5 with a good conscience not transgressing the prescri)ed rule of his own office gi$e than*s to ,od honora)l ' !E&" The Apostles were made preachers of the ,ospel to us ) the 9ord 2esus Christ% 2esus Christ was sent ) ,od' ' ' ' Accordingl # when the had proclaimed the word through countr districts and cities and had tested the first con$erts of these ) the spirit# the appointed )ishops and deacons of those who were to )elie$e' ST' EHA=1ST?S !FF" !Q"+1.B !Q" ST' 61?S 1 1E. !Q"+1-E !Q" ST' A9EIA0DE= 1 1.B !Q"+11A !Q" ST' A01CET?S 1-E !Q"+1A- !Q" ST' S1IT?S 1 11A ! Q"+1&- !Q " ST' SJTE= 1A- !Q"+1BE !Q " ST' TE9ES6HJ=?S 1&- !Q"+1CA !Q" ST' E9E?THE=1?S 1BE ! 6 "+1 /F ! Q " ST' H@,10?S 1CA !Q"+1E. !Q" ST' H1CTJ= 1/F !Q"+1F/ !Q" M ST' NE6H@=10?S 1F/ !Q"+&1B resp' ST' CA991ST?S 1 &1B+&&& The 1ncarnate <ord M 4From St' Hippol tus8s 6hilosoph 1I 11# a)out the ear &C.5

E&a 34Callistus5# howe$er# influenced NE6H@=10?S himself to spea* to the people openl : 1 *now one ,od Christ 2esus# and )esides him no other )egotten and passi)le% then indeed 4CA991ST?S5 said: The Father did not die# )ut the Son: in such a wa as this he *ept up the perpetual dispute among the people' <hen we had learned his 4CA991ST?S8S5 purposes# we did not ield# refuting and resisting for the sa*e of truth: dri$en to madness# especiall )ecause all agreed to his prete(t+not we# howe$er+he in$o*ed two gods# $oluntaril discharging the $irus which la hidden in his internal organs'3 The A)sol$ing of Sins M 4Fragment from Tertullian8s 3De pudicitia3 c' 15 EC 31 also hear that an edict is pu)lished and is indeed final' E$identl the Supreme 6ontiff# )ecause he is the )ishop of )ishops# declares: 1 forgi$e the sins of adulter and fornication to those who ha$e performed the penance'3 M ST' ?=7A0?S &&&+&C. ST' A0TE=?S &C-+&CA ST' 6J0T1A0?S &C.+&C- ST' FA71A0?S &C-+&-. ST' CJ=0E91?S 1 &-1+&-C The Monarchical Constitution of the Church M 4From epistle !A" 3Luantam solicitudinem3 to C prian# )ishop of Carthage# &-&5 EE 3<e *now that CJ=0E91?S# )ishop of the most hol Catholic EE Church# was chosen ) ,od almight and ) Christ our 9ord% we confess our error% we ha$e suffered imposture% we ha$e )een decei$ed ) treacher and captious lo>uacit % for although we seemed to ha$e held# as it were# a certain communication with a schismatical and heretical man# ne$ertheless our heart has alwa s )een in the Church% for we are not ignorant that there is one ,od and that there is one 9ord Christ# whom we ha$e confessed# that there is one Hol Spirit and that there ought to )e one )ishop in the Catholic Church'3 Concerning the written proof for teaching the Hol Spirit# see Girch n' &-A = n' -EB% concerning the Trinit # see = n' -EA' The Ecclesiastical Hierarch M

4From the epistle 3!,ree* te(t deleted"3 to Fa)ius# )ishop ofAntioch# in the ear &-15 E- Therefore did not that famous defender of the ,ospel 40o$atian5 *now that there ought to )e one )ishop in the Catholic Church 4of the cit of =ome5Q 1t did not lie hidden from him !for how could it )e concealedQ" that in this there were fort +si( priests# se$en deacons# se$en su)deacons# fort +two acol tes# and fift +two e(orcists and lectors together with porters and more than a thousand fi$e hundred widows and 4need 5 eunuchs' ST' 9?C1?S 1 &-C+&-E ST' STE6HA0 1 &-E+&-B The 7aptism of Heretics M 4Fragment of a letter to C prian# from his letter !BE" to 6ompe 5 EA !1" ' ' ' 31f therefore an come to ou from an heres whatsoe$er# let nothing )e renewed e(cept what has )een transmitted# so that the hand is placed upon them for repentance# since the heretics among themsel$es properl do not )aptize those coming to them# )ut onl gi$e them communion'3 4Fragment from a letter of Stephan from a letter !B-" of Firmilianus to C prian5 EB !1/" 37ut#3 he 4STE6HA05 sa s# 3the name of Christ conduces greatl to faith and to the sanctification of )aptism# so that whoe$er has )een )aptized an where in the name of Christ# at once o)tains the grace of Christ'3 ST' I@ST?S !S1IT?S" 11 &-/ ST' D1J0@S1?S &-F+&A/ The Trinit and the 1ncarnation M 4Fragment from epistle !&" against the Tritheists and Sa)ellians# a)out the ear &A.5

E/ !1" 0ow assuredl it is Dust to preach against those who destro the E/ one power which is the most sacred teaching of the Church of ,od# di$iding and rending it into some three powers and distinct su)stances and three deities' For 1 ha$e heard that some who preach and e(plain the di$ine word among ou are teachers of this )elief% et the # so to spea*# are diametricall opposed to the opinion of Sa)ellius' For the latter )lasphemes when he sa s that the Son himself is the Father and the re$erse: the former indeed in a certain measure proclaim three gods# when the di$ide the sacred unit into three different su)stances altogether distinct from one another' For it is necessar that the di$ine <ord )e united to the ,od of all# and that the Hol Spirit a)ide in ,od and dwell in Him: and thus the di$ine Trinit is reduced to and gathered into one# as it were# into a certain head# that is into the omnipotent ,od of all' For foolish Marcion8s doctrine which di$ides and separates the monarch into three principles is surel dia)olical% moreo$er# it is not of the true disciples of Christ or of those to whom the teaching of the Sa$ior is pleasing' For these *now well that the Trinit is indeed proclaimed in di$ine Scripture# moreo$er# that three gods are taught neither in the Jld nor in the 0ew Testament' EF !&" 7ut none the less the should )e )lamed who thin* that the Son is EF a wor*# and that the 9ord was made Dust as one of those things which were actuall created% since di$ine statements )ear witness that He was )egotten# as is proper and fitting# not created or made' 1t is therefore not a trifling# )ut a $er great irre$erence to sa that the 9ord was made in some wa ' For if the Son was made# there was a time when He did not e(ist% and et He alwa s was# if He undou)tedl is# as He himself declares# in the Father 42ohn 1E:1. f'5' Moreo$er# and if Christ is the word# the wisdom# and the power !for the di$ine Scriptures teach that Christ is 42ohn 1:1E% 1 Cor' 1:&E5# as ou oursel$es *now"# surel these are the powers of ,od' <herefore# if the Son was made# there was a time when these powers did not e(ist% and so there was a time when ,od was without them% which is $er a)surd' -. 7ut wh should 1 treat further a)out these matters with ou# man full of the Spirit# and especiall who understand what a)surdities follow from that opinion which asserts that the Son was madeQ 1t seems to me that the leaders of this )elief did not consider these at all# and thus ha$e completel stra ed from the truth# when the e(plain differentl from what the di$ine and prophetic Scripture wishes# the passage: 3The 9ord created man in the )eginning of his wa s3 46ro$' /:&&: 9II5' Certainl there is not# as ou *now# onl one meaning of the word 3created'3 For in this passage 3created3 is the same as 3he set him o$er wor*s made ) Him#3 made# 1 sa # ) the Son Himself' 7ut here 3created3 ought not to )e understood e(actl as 3made'3 For 3 to ma*e3 and 3to create3 differ from each other' 31s not he th father that hast possessed thee# and made thee# and created theeQ3 4Dt' C&:A:9II5 said Moses in the great canticle of Deuteronom ' And so who can rightl refute them: J rash and inconsiderate men# was he then a made thing 3the first )orn of e$er creature3 4Col' 1:1-5# 3)egotten from the wom) )efore the da star3 46s' 1.F:C:9II5 of whom as <isdom sa s# 3)efore all the hills he )rought me forth3Q 46ro$' /:&-:9II5' Finall an )od ma read in man passages of the di$ine statements that the Son

was 3)egotten#3 )ut nowhere 3made'3 7 reason of this the who dare to call His di$ine and ine(plica)le )egetting a ma*ing# are clearl pro$ed to spea* falsel a)out the 9ord8s generation' -1 !C" 0either therefore ought the admira)le and di$ine unit )e separated into three godheads# nor ought the dignit and supreme magnitude of the 9ord )e lessened ) the designation of ma*ing% )ut we must )elie$e in ,od the Father Almight # and in Christ 2esus his Son# and in the Hol Spirit# that the <ord# moreo$er# is united to the ,od of all' For He said: 31 and the Father are one3 4 2ohn 1.:C.5# and: 31 am in the Father# and the Father in me3 4 2ohn 1E:1.5' Thus it is e$ident that the di$ine Trinit and the hol proclamation of the monarch will )e preser$ed intact' ST' FE91I 1 &AF+&BE ST' CA1?S &/C+&FA ST' E?T@CH1A0?S &B-+&/C ST' MA=CE9910?S &FA+C.E CJ?0C19 JF 19917E=1 M 7ET<EE0 C..OC.A M The 1ndissolu)ilit of Matrimon -&a Can' F' 9i*ewise let the faithful woman# who has left an adulterous hus)and and attracts another faithful one# )e for)idden to marr % if she should marr # let her not recei$e communion unless he whom she has left has pre$iousl departed this world% unless ) chance the e(igenc of illness should compel the gi$ing' The Celi)ac of the Clerg -&) Can' &B' A )ishop# or an priest at all# ma ha$e with him onl a sister or a $irgin daughter dedicated to ,od% it is decided that he ) no means ha$e a stranger' -&c Can' CC' 1t is decided that marriage )e altogether prohi)ited to )ishops# priests# and deacons# or to all clerics placed in the ministr # and that the *eep awa from their wi$es and not )eget children% whoe$er does this# shall )e depri$ed of the honor of the clerical office' 7aptism and Confirmation -&d Can' C/' 1f people are tra$eling ) sea in a foreign place or if there is no church in the neigh)orhood# a person of the faith who *eeps his )aptism sound and is not twice married# can )aptize a catechumen placed in the e(igenc of sic*ness# on condition that# if he sur$i$es# he )ring him to a )ishop# in order that it ma )e made perfect ) the imposition of the hand'

-&e Can' BB' 1f an deacon ruling the people without a )ishop or priest )aptizes some# the )ishop will ha$e to confirm these ) a )lessing% )ut if the should depart the world )eforehand# in the faith in which an one of them has )elie$ed# that one can )e Dustified' ST' MA=CE99?S C./+C.F ST' E?SE71?S C.F !or C1." ST' M191T1ADES C11+C1E ST' S@9HESTE= 1 C1E+CCCJ?0C19 JF A=E9AS M 1 C1E -CM Can' 1-' That deacons ma not offer# see Gch CBC 6lenar !against the Donatists" The 7aptism of Heretics M -C Can' /' Concerning the Africans# )ecause the use their own law so as to re)aptize# it has )een decided that# if an one from a heretical sect come to the Church# he should )e as*ed his creed# and if it is percei$ed that he has )een )aptized in the Father and the Son and the Hol Spirit# onl the hand should )e imposed upon him# in order that he ma recei$e the Hol Spirit' 7ut if upon )eing >uestioned he does not answer this Trinit # let him )e )aptized' CJ?0C19 JF 01CEA 1 C&Ecumenical 1 !against the Arians"' The 0icene Creed M -E 4Hersion of Hilar of 6oitiers5 <e )elie$e in one ,od the Father almight # creator of all things $isi)le and in$isi)le' And in our one 9ord 2esus Christ the Son of ,od# the onl )egotten )orn of the Father# that is of the su)stance of the Father# ,od of ,od# light of light# true ,od of true ,od# )orn# not made# of one su)stance with the Father !which the call in ,ree* 3homousion3"# ) whom all things were made# which are in hea$en and on earth# who for our sal$ation came down# and )ecame incarnate and was made man# and suffered# and arose again on the third da # and ascended into hea$en# and will come to Dudge the li$ing and the dead' And in the Hol Spirit' 7ut those who sa : 3There was 4a time5 when he was not#3 and# 37efore he was )orn# he was not#3 and 37ecause he was made from none(isting matter# he is either of another su)stance or essence#3 and those who call 3,od the Son of ,od changea)le and muta)le#3 these the Catholic Church anathematizes' M

The 7aptism of Heretics and the Hiaticum of the D ing M -- 4Hersion of Dion sius E(ig'M5 Can' /' Concerning those who call themsel$es Cathari 40o$atians5 that is# clean# if at an time the come to the Catholic Church# it has )een decided ) the hol and great Council# that# pro$ided the recei$e the imposition of hands# the remain among the clerg ' Howe$er# )ecause the are accepting and following the doctrines of the Catholic and Apostolic Church# it is fitting that the ac*nowledge this in writing )efore all% that is# )oth that the communicate with the twice married and with those who ha$e lapsed during a persecution' -A Can' 1F' Concerning the 6aulianists who ta*e refuge with the Catholic Church# a decree has )een pu)lished that the should )e full )aptized' 1f# howe$er# an of these in time past ha$e )een in the clerical order# if indeed the ha$e appeared spotless and a)o$e reproach# after )eing )aptized# let them )e ordained ) the )ishop of the Catholic Church' ' ' ' -B Can' 1C' Concerning these# who approach death# e$en now the ancient and regular law will )e *ept% so that# if an one is departing from the )od # he )e not depri$ed of the last and necessar $iaticum' 7ut if after )eing despaired of# and recei$ing communion# and )eing made a sharer of the o)lation# he again regains his health# let him )e among those who recei$e onl the communion of pra er' ,enerall # howe$er# to e$er one without e(ception placed at death and re>uesting that the grace of communion )e gi$en him# the )ishop pro)a)l ought to gi$e from the o)lation' -BM S nodal letter to the Eg ptians concerningthe error of Arius and the ordinationsmade) Melitius see Gch n E1. f' ST' MA=C?S CCA ST' 2?91?S 1 CCB+C-& The 6rimac of the =oman 6ontiff M 4From the epistle !,ree* te(t deleted" to the Antiochenes# in the ear CE15 -Ba For if# indeed as ou assert# some sin has risen among them# a Dudicial in$estigation ought to ha$e )een made according to the ecclesiastical canon# and not in this manner' E$er one should ha$e written to us# in

order that thus what was might )e decided ) all% for the )ishops were the ones who suffered# and it was not the ordinar churches that were harassed# )ut which the apostles themsel$es go$erned in person' @et wh has nothing )een written to us# especiall regarding the Ale(andrian churchQ Jr do ou not *now that it is the custom to write to us first# and that here what is Dust is decidedQ Certainl if an suspicion of this nature did fall upon the )ishop of that cit # the fact should ha$e )een written to this church' CJ?0C19 JF SE=D1CA CEC+CEE The 6rimac of the =oman 6ontiff M -B) 4Authentic te(t5 4Can' C5 !1sid' E"' Caius the )ishop said: That also# that a )ishop ma not cross from one pro$ince into another pro$ince# in which there are )ishops# unless perchance on the in$itation of his )rothers# lest we seem to ha$e shut the door of charit ' ++That too should )e pro$ided% if perchance in an pro$ince some )ishop has a dispute with a )rother )ishop# let no one of these summon the )ishops from another pro$ince'+7ut if an )ishop has )een Dudged in some case# and he thin*s he has a good case# so that a new trial ma )e gi$en# if it seems good to ou# let us honor the memor of the most hol Apostle# 6ETE=: either let those who ha$e e(amined the case or the )ishops who reside in the ne(t pro$ince write to the =oman )ishop% and if he should Dudge that the Dudicial in$estigation ought to )e repeated# let it )e repeated# and let him appoint Dudges' 7ut if he should determine that the case is such# that what has )een finished should not )e reopened# his decree shall )e confirmed' 1s this agreea)le to allQ The s nod replied: 1t is agreea)le' !1sid' -"' ,audentius the )ishop said: To this $er hol opinion which ou ha$e offered# if it is agreea)le# we ought to add: when an )ishop has )een deposed ) the Dudgment of those )ishops who a)ide in the neigh)oring places# and when he has proclaimed that he must plead his case in the cit of =ome# another )ishop ma not )e ordained for his place in the same office after the appeal of him who seems to ha$e )een deposed# unless his case has )een decided ) the Dudgment of the )ishop of =ome' -Bd 4Can' C)5 !1sid' A'" Jsius the )ishop said: Howe$er it has )een agreed# that# if a )ishop has )een accused# and the assem)led )ishops of the same pro$ince ha$e Dudged and depri$ed him of his office# and he appears to ha$e appealed# and has ta*en refuge with the most )lessed )ishop of the =oman church and has desired to )e heard# and he has thought it Dust that an e(amination )e made anew# let him deign to write to these )ishops who are in the adDoining and neigh)oring pro$ince so that the themsel$es ma diligentl ma*e all in>uiries and decide according to their pledge of truth' 7ut if an one as*s that his case )e heard again and ) his plea mo$es the =oman )ishop to send a pres) ter from his own side# what he 4the pres) ter5 wishes or what he determines will )e in the power of the )ishop% and if he decrees those ought to )e sent who in person ma Dudge with the )ishops and who ha$e the authorit 4of him5 ) whom the ha$e )een appointed# it 4this decree5 will )e within his decision' 7ut if he )elie$es that the )ishops suffice to put an end to the affair# he will do that which he decides in accordance with his own $er wise deli)eration'

-B) 4,ree* $ersion5 C' Hosius the )ishop said: 1t is necessar to declare this in order that no )ishop ma *eep crossing from his own pro$ince into a different pro$ince in which there are )ishops# unless perchance he should )e in$ited ) his )rothers# so that we ma not seem to close the doors of charit ' And this too# one must pro$ide for# that# if in an pro$ince one of the )ishops should ha$e trou)le with his )rother and fellow+)ishop# neither of these two call to his aid as Dudges the )ishops of another pro$ince' @et on the other hand# if one of the )ishops should thin* that he is )eing condemned in some trou)le# and thin*s that he has not an unsound# )ut a good case# in order that a new trial ma )e held# if it seems good to our charit # let us honor the memor of 6eter the apostle# and let these Dudges write to 2ulius the )ishop of =ome so that through the )ishops who )order on the pro$ince# if it should )e necessar # the trial )e reopened# and he himself should furnish the Dudges' 7ut if it cannot )e pro$en that this matter is of such a nature as to need a new trial# let not the decisions made once )e set aside# )ut let them )e confirmed' E' ,audentius the )ishop said: 1f it is decided# we ought to add to this decision which ou ha$e offered full of pure charit : that# if a )ishop has )een deposed ) the Dudgment of these )ishops who are in the neigh)orhood# and he alleges that the )usiness of defense will again fall upon himself# another ma not )e ordained to his office unless pre$iousl the )ishop of =ome has come to a decision concerning him and has pu)lished his Dudgment' -Bd -' Hosius the )ishop said: 1t has )een agreed that# if a )ishop has )een accused# and the assem)led )ishops of the same region ha$e deposed him from his ran*# and in as much as he has appealed and ta*en refuge with the most )lessed )ishop of the =oman church# and he has wished to hear him# if he thin*s it is Dust to renew the e(amination of his difficult # let him deign to write to these )ishops who li$e in the neigh)oring pro$ince so that the themsel$es ma e(amine carefull and with e(actness each matter and declare their $ote on the pro)lem according to their pledge of truth' 7ut if an one should as* that his case )e heard again# and ) his pra er seems to mo$e the )ishop of =ome to dispatch elders from his side% what )e decides is good is in the power of the )ishop himself# and if he determines that it is necessar to send those who will Dudge with the )ishops and who ha$e the a)solute authorit of him ) whom the were sent# this also must )e granted' 7ut if he should consider it sufficient ) reason of the e(amination of the difficult and the sentence of the )ishop# he will do what he thin*s is good according to his $er wise deli)eration' The )ishops ga$e an answer' <hat was said was agreea)le' From the epistle 3Luod semper3 ) which the s nod transmitted its acts to St' 2ulius5 M -Be For this will seem to )e )est and most fitting indeed# if the priests from each and e$er pro$ince refer to the head# that is# to the chair of 6ETE= the apostle' ST' 917E=1?S C-&+CAA

Concerning the 7aptism of Heretics# see St' S1=1C1?S 4n' //5 ST' DAMAS?S 1 CAA+C/E CJ?0C19 JF =JME# C/& M The Trinit and the 1ncarnation M 4Tome of DAMAS?S M5 -/ 4After this Council# which was assem)led in the cit of =ome ) the Catholic )ishops# M the made additions concerning the Hol Spirit5' And )ecause afterwards this error )ecame so fi(ed that the e$en dared to sa with sacrilegious words that the Hol Spirit was made ) the Son: -F !1" <e anathematize those who proclaim >uite freel that he is not of one power and su)stance with the Father and the Son' A. !&" <e anathematize those also who follow the error of Sa)ellius# sa ing that the same one is Father as well as Son' A1 !C" <e anathematize Arius and Eunomius who with e>ual impiet # though in different terms# declare that the Son and Hol Spirit are creatures' A& !E" <e anathematize the Macedonians who# springing from the root of Arius# ha$e changed not the perfid # )ut the name' AC !-" <e anathematize 6hotinus who# renewing the heres of E)ion# confesses that the 9ord 2esus Christ was of Mar onl ' AE !A" <e anathematize those who sa !there are" two Sons# one eternal# and the other after the assumption of flesh from the Hirgin' A- !B" <e anathematize those who sa that instead of the rational and intellectual soul of man# the <ord of ,od dwelt in a human )od # although the Son Himself and <ord of ,od was not in His own )od instead of a rational and intellectual soul# )ut assumed our soul without sin !that is the rational and intellectual soul" and sa$ed it' AA !/" <e anathematize those who contend that the <ord# the Son of ,od# has e(tension or collection !of

mem)ers" and is separate from the Father# is unsu)stantial# and will ha$e an end' AB !F" Those also who ha$e mo$ed from churches to churches# we hold as not )elonging to our communion until the return to those cities in which the were first esta)lished' 7ut if one is ordained in the place of one who is li$ing# while another is mo$ing# let him who has left his own cit )e without the dignit of the priestl office until his successor rests in the 9ord' A/ !1." 1f an one does not sa that the Father does alwa s e(ist# the Son does alwa s e(ist# and the Hol Spirit does alwa s e(ist# he is a heretic' AF !11" 1f an one does not sa that the Son was )egotten of the Father# that is# of the di$ine su)stance of Him Himself# he is a heretic' B. !1&" 1f an one does not sa that the Son of ,od is true ,od Dust as 4His5 Father is true ,od 4and5 He is all+powerful and omniscient and e>ual to the Father# he is a heretic' B1 !1C" 1f an one sa s that )ecause He was esta)lished in the flesh when He was on earth# He was not in hea$en with the Father# he is a heretic' B& !1E" 1f an one sa s# that in the passion of the cross ,od felt pain# and not the )od with the soul which the Son of ,od Christ had assumed+the form of a ser$ant# which He had ta*en upon himself 4cf' 6hil' &:B5# as sa s the Scripture+# he does not thin* rightl ' BC !1-" 1f an one does not sa that He sits at the right hand of the Father# in the flesh# in which He will come to Dudge the li$ing and the dead# he is a heretic' BE !1A" 1f an one does not sa that the Hol Spirit# Dust as the Son# is trul and properl of the Father# of di$ine su)stance# and is true ,od# he is a heretic' B- !1B" 1f an one does not sa that the Hol Spirit can do all things and *nows all things and is e$er where Dust as the Son and the Father# he is a heretic' BA !1/" 1f an one sa s that the Hol Spirit is a creature# or was made ) the Son# he is a heretic' BB !1F" 1f an one does not sa that the Father made all things through the Son and His Hol Spirit# that is# the $isi)le and the in$isi)le% he is a heretic' B/ !&." 1f an one does not sa that there is one di$init of Father# and Son# and Hol Spirit# one so$ereignt # one maDest # one power# one glor # one dominion# one *ingdom# and one will and truth# he is a heretic'

BF !&1" 1f an one does not sa there are three true persons of Father# and of Son# and of Hol Spirit# e>ual# immortal# containing all things $isi)le and in$isi)le# ruling all things# Dudging all things# $i$if ing all things# creating all things# sa$ing all things# he is a heretic' /. !&&" 1f an one does not sa that the Hol Spirit ought to )e adored ) e$er creature Dust as the Son and Father# he is a heretic' /1 !&C" 1f an one thin*s well of the Father and the Son# )ut does not rightl esteem the Hol Spirit# he is a heretic# )ecause all heretics who thin* erroneousl a)out the Son 4 of ,od 1 and the 4 Hol 5 Spirit are found in the perfid of the 2ews and the pagans' /& !&E" 7ut if an one di$ides#M sa ing that ,od 4Christ8s5 Father# and ,od His Son# and ,od the Hol Spirit are gods# and does not thus sa ,od on account of the one di$init and power which we )elie$e and *now !to )e" the Father8s# and the Son8s# and the Hol Spirit8s# )ut ta*ing awa the Son or the Hol Spirit# thus )elie$es that the Father alone is called ,od# or in this manner )elie$es ,od one# he is a heretic in e$er respect# na rather a 2ew# )ecause the name of gods was attached and gi$en )oth to angels and to all the saints from ,od# )ut of the Father# and of the Son# and of the Hol Spirit )ecause of their one and e>ual di$init # not the name of gods# )ut of ,od is declared and re$ealed to us# in order that we ma )elie$e# )ecause we are )aptized onl in the Father# and the Son# and the Hol Spirit and not in the names of archangels or angels# as heretics# or 2ews# or e$en demented pagans' This then is the sal$ation of Christians# that )elie$ing in the Trinit # that is# in the Father# and in the Son# and in the Hol Spirit# 4and5 )aptized in this# we )elie$e without dou)t that there is onl one true di$init and power# maDest and su)stance of the same The Hol SpiritM 43Decree of DAMAS?S3 from the acts of the =oman S nod# in the ear C/&5 /C 1t has )een said: <e must first treat of the se$enfold Spirit# which reposes in Christ# the Spirit of wisdom:Christ# the power of ,od and the wisdom of ,od41 Cor' 1:&E5' The Spirit of understanding: 1 will gi$e thee understanding# and 1 will instruct thee in this wa # in which thou shalt go46s' C1:/5' The Spirit of counsel:And his name shall )e called angel of great counsel4 1s' F:A: 9II5' The Spirit of power !as a)o$e":The power of ,od and the wisdom of ,od 41 Cor' 1:&E5' The Spirit of *nowledge: on account of the e(cellence of the *nowledge of Christ 2esus the apostle4Eph' C:1F5' The Spirit of truth:1 am the wa and the life and the truth4 2ohn 1E:A5' The Spirit of fear 4of ,od5:The fear of the 9ord is the )eginning of wisdom46s' 11.:1.5 ' ' ' 4 there follows an e(planation of the $arious names of Christ:9ord# <ord# Flesh# Shepherd# etc'5 ' ' ' For the Hol Spirit is not onl the Spirit of the Father or not onl the Spirit of the Son# )ut the Spirit of the Father and of the Son' For it is written:1f an one lo$e the world# the Spirit of the Father is not in him41 2ohn &:1-% =om' /:F5' 9i*ewise it is written:0ow if an man ha$e not the Spirit of Christ# he

is none of his 4=om' /:F5' <hen the Father and the Son are mentioned in this wa # the Hol Spirit is understood# of whom the Son himself sa s in the ,ospel# that the Hol Spirit proceedeth from the Father42ohn 1-:&A5# andhe shall rec ei$e of mine and shall announce it to ou4 2ohn 1A:1E'5 The Canon of Sacred Scripture M 4From the same decree and the acts of the same =oman S nod5 /E 9i*ewise it has )een said: 0ow indeed we must treat of the di$ine Scriptures# what the uni$ersal Catholic Church accepts and what she ought to shun' The order of the Jld Testament )egins here:,enesis one )oo*# E(odus one )oo*# 9e$iticus one )oo*# 0um)ers one )oo*# Deuteronom one )oo*# 2oshua 0a$e one )oo*# Dudges one )oo*# =uth one )oo*# Gings four )oo*s# 6aralipomenon two )oo*s# 6salms one )oo*# Solomon three )oo*s# 6ro$er)s one )oo*# Ecclesiastes one )oo*# Canticle of Canticles one )oo*# li*ewise <isdom one )oo*# Ecclesiasticus one )oo*' 9i*ewise the order of the 6rophets' 1saias one )oo*# 2eremias one )oo*# with ,inoth# that is# with his lamentations# Ezechiel one )oo*# Daniel one )oo*# Jsee one )oo*# Micheas one )oo*# 2oel one )oo*# A)dias one )oo*# 2onas one )oo*# 0ahum one )oo*# Ha)acuc one )oo*# Sophonias one )oo*# Aggeus one )oo*# Nacharias one )oo*# Malachias one )oo*' 9i*ewise the order of the histories' 2o) one )oo*# To)ias one )oo*# Esdras two )oo*s# Esther one )oo*# 2udith one )oo*# Macha)ees two )oo*s' 9i*ewise the order of the writings of the 0ew and eternal Testament# which the hol and Catholic Church supports' Jf the ,ospels# according to Matthew one )oo*# according to Mar* one )oo*# according to 9u*e one )oo*# according to 2ohn one )oo*' The Epistles of 6aul 4the apostle5 in num)er fourteen' To the =omans one# to the Corinthians two# to the Ephesians one# to the Thessalonians two# to the ,alatians one# to the 6hilippians one# to the Colossians one# to Timoth two# to Titus one# to 6hilemon one# to the He)rews one' 9i*ewise the Apocal pse of 2ohn# one )oo*' And the Acts of the Apostles one )oo*' 9i*ewise the canonical epistles in num)er se$en'Jf 6eter the Apostle two epistles# of 2ames the Apostle one epistle# of 2ohn the Apostle one epistle# of another 2ohn# the pres) ter# two epistles# of 2ude the Nealot# the Apostle one epistle# see n' 1A& ff' M The canon of the 0ew Testament ends here'

CJ?0C19 JF CJ0STA0T10J69E 1 C/1 Ecumenical 11 !against the Macedonians# etc'" Condemnation of the Heretics M /- The faith of the three hundred and eighteen Fathers who assem)led at 0icea in 7ith nia is not to )e disregarded% )ut it remain authoritati$e# and all heres is to )e anathematized: and especiall that of the Eunomians or of the Anomians# and that of the Arians# or that of the Eudo(ians# and that of the Macedonians# that is to sa of those opposing the Spirit# and that of the Sa)ellians# of the Marcellians and that of the 6hotinians and that of the Apollinarians' /- Can' 1' 4Hersion of Dion sius E(ig'5 The faith of three hundred and eighteen Fathers# who con$ened at 0icea in 7ith nia# ought not to )e $iolated% )ut remains firm and sta)le' E$er heres ought to )e anathematized# and especiall those of the Eunomians or Anomians# and of the Arians or Eudo(ians# and of the Macedonians or those who oppose the Hol Spirit# and of the Sa)ellians# and of the Marcellians# and of the 6hotinians# and of the Apollinarians' The 30icene+Constantinopolitan3 M Creed /A <e )elie$e in one ,od# Father omnipotent# ma*er of hea$en and earth# and of all things $isi)le and in$isi)le' And in one 9ord 2esus Christ# the onl )egotten Son of ,od# )orn of the Father )efore all ages# light of light# true ,od of true ,od# )egotten not made# consu)stantial with the Father# ) whom all things were made# who for us men and for our sal$ation came down and was made flesh ) the Hol Spirit and of the Hirgin Mar # and )ecame man# and was crucified for us ) 6ontius 6ilate# suffered# and was )uried and arose again the third da # according to the Scripture# and ascended into hea$en# and sits at the right hand of the Father# and is coming again with glor to Dudge the li$ing and the dead% of whose *ingdom there shall )e no end' And in the Hol Spirit# the 9ord# the gi$er of life# who proceeds from the Father# who together with the Father and Son is worshipped and glorified# who spo*e through the prophets' 1n one hol # Catholic# and Apostolic Church' <e confess one )aptism for the remission of sins' <e loo* for the resurrection of the dead# and the life of eternit to come' Amen' /A 4Hersion of Dion sius E(iguus5 <e )elie$e 41 )elie$e5 in one ,od the Father almight # ma*er of hea$en and earth# and of all things $isi)le and in$isi)le' And in one 9ord 2esus Christ# the Son of ,od# )orn of the Father 4the onl )egotten Son of ,od' And )orn of the Father5 )efore all ages' 4,od of ,od# light of light5 true ,od of true ,od' 7orn 47egotten5# not made# consu)stantial with the Father# ) whom all things were made' <ho for us men and our sal$ation 4and for our sal$ation5 came down from hea$en' And was incarnate ) the Hol Spirit of the Hirgin Mar # and was made human 4was made man5' And he was crucified 4He was crucified also5 for us under 6ontius 6ilate# 4suffered5+and was )uried' And on the third da he rose again# according to the Scriptures' And5 ascended into hea$en# sits at the right hand of the Father#

4and 1 will come again with glor to Dudge the li$ing and the dead% of whose *ingdom there shall not )e an end' And in the Hol Spirit# the 9ord and gi$er of life# proceeding from the Father# 4who proceeds from the Father and the Son# M who5 to )e adored with the Father and the Son 4is adored together with5 and to )e glorified together with !them" 4and is glorified together with5# who spo*e through the hol 6rophets 4) the 6rophets5' And in one hol Catholic and apostolic Church' <e confess 41 confess5 one )aptism for the remission of sins' <e e(pect 4And 1 e(pect5 the resurrection of the dead# and the life of a future age 4to come5' Amen' ST' S1=1C1?S C/E+CF/ The 6rimac of the =oman 6ontiff M 4From the epistle !1" 3Directa ad decessorem3 to Himerius# 7ishop of Terracina# Fe)' 1.# C/-5 /B ' ' ' To our in>uir we do not den a legal repl # )ecause we# upon whom greater zeal for the Christian religion is incum)ent than upon the whole )od # out of consideration for our office do not ha$e the li)ert to dissimulate# nor to remain silent' <e carr the weight of all who are )urdened% na rather the )lessed apostle 6ETE= )ears these in us# who# as we trust# protects us in all matters of his administration# and guards his heirs' The 7aptism of Heretics M 4From the same letter to Himerius5 // !1# 1" And so on the first page of our letter ou ha$e indicated that $er man )aptized ) the impious Arians are hastening to the Catholic faith and that certain of our )rothers wish to )aptize these same ones again' This is not allowed since the Apostle for)ids it to )e done 4cf' Eph' E:-% He)' A:E ff' !Q"5 and the canons oppose it# and after the cessation of the Council of Ariminum general decrees M sent to the pro$inces ) m predecessor 917E=1?S of $enera)le memor prohi)it it' These together with the 0o$atians and other heretics we Doin to the compan of the Catholics through the sole in$ocation of the se$enfold Spirit ) the imposition of a )ishop8s hands# Dust as it was determined in the S nod# which# too# the whole East and <est o)ser$e' 1t is proper that ou also do not de$iate from this course henceforth# if ou do not wish to )e separated from our compan ) s nodal decision 'M Christian Marriage M 4From the same epistle to Himerius5

//a !E# -" 7ut ou ha$e in>uired concerning the marriage $eil# whether one can recei$e in matrimon a girl )etrothed to another' 9et this not )e done' <e prohi)it it in e$er wa # )ecause# if that )lessing which the priest gi$es to the )ride is $iolated ) an transgression# it is li*e a *ind of sacrilege among the faithful' //M !-# A" The relapses into passions to)e forgi$en finall )efore death# see Gch' n' A-B' The Celi)ac of the Clerg M 4From the same epistle to Himerius5 /F !B# / ff'" 9et us come now to the most sacred orders of the clerg # which we find so a)used and so disorderl throughout our pro$inces to the inDur of $enera)le religion# that we ought to sa in the words of 2eremias:<ho will water to m head# or a fountain of tears to m e esQ and 1 will weep for this people da and night! 2er' F:1"' ' ' ' For we ha$e learned that $er man priests and le$ites of Christ# after long periods of their consecration# ha$e )egotten offspring from their wi$es as well as ) shameful intercourse# and that the defend their crime ) this e(cuse# that in the Jld Testament it is read that the facult of procreating was gi$en to the priests and the ministers' <hoe$er that follower of sensual desires is let him tell me now: ' ' ' <h does 4the 9ord5 forewarn those to whom the holies of holies were to )e entrusted sa ing: 7e e hol # )ecause 1 our 9ord ,od am hol 4 9e$' &.:B%1 6et' 1:1A5Q <h also were the priests ordered to dwell in the temple at a distance from their homes in the ear of their turnQ E$identl for this reason that the might not )e a)le to practise carnal intercourse with their wi$es# so that shining with purit of conscience the might offer an accepta)le gift to ,od' ' ' ' Therefore also the 9ord 2esus# when He had enlightened us ) His coming# testifies in the ,ospel# that he came to fulfill the 9aw# not to destro it4 Matt' -:1B5' And so He has wished the )eaut of the Church# whose spouse He is# to radiate with the splendor of chastit # so that on the da of Dudgment# when He will ha$e come again# He ma )e a)le to find her without spot or wrin*le 4Eph' -:&B5 as He instituted her through His Apostle' All priests and le$ites are )ound ) the indissolu)le law of these sanctions# so that from the da of our ordination# we gi$e up )oth our hearts and our )odies to continence and chastit # pro$ided onl that through all things we ma please our ,od in these sacrifices which we dail offer'37ut those who are in the flesh#3as the $essel of election sa s# 3cannot please ,od34 =om' /:/ 5' 7ut those# who contend with an e(cuse for the for)idden pri$ilege# so as to assert that this has )een granted to them ) the Jld 9aw# should *now that ) the authorit of the Apostolic See the ha$e )een cast out of e$er ecclesiastical office# which the ha$e used unworthil # nor can the e$er touch the sacred m steries# of which the themsel$es ha$e depri$ed themsel$es so long as the gi$e heed to impure desires' And )ecause e(isting e(amples warn us to )e on our guard for the future should an )ishop# priest# or deacon )e found such# which henceforth we do not want" let him now understand that e$er approach to indulgence is )arred through us# )ecause it is necessar that the wounds which are not suscepti)le to the healing of warm lotions

)e cut out with a *nife' The Jrdinations of Mon*s M 4From the same epistle to Himerius5 F. !1C" <e )oth desire and will that mon*s also# whom howe$er the austerit of their manners and the hol disposition of their li$es and faith commend# )e added to the offices of the clerg ' ' ' 4cf' n' 1-/.5' The Hirginit of the 7lessed Hirgin Mar M 4From epistle !F" 3Accepi litteras $estras3 to An sius# 7ishop of Thessalonica# CF&5 F1 !C" Surel # we cannot den that regarding the sons of Mar the statement is Dustl censured# and our holiness has rightl a)horred it# that from the same $irginal wom)# from which according to the flesh Christ was )orn# another offspring was )rought forth' For neither would the 9ord 2esus ha$e chosen to )e )orn of a $irgin# if he had Dudged she would )e so incontinent# that with the seed of human copulation she would pollute that generati$e cham)er of the 9ord8s )od # that palace of the eternal Ging' For he who imputes this# imputes nothing other than the falsehood of the 2ews# who sa that he could not ha$e )een )orn of a $irgin' For# if the accept this authorit from the priests# that Mar seems to ha$e )rought forth man children# the stri$e to sweep awa the truth of faith with greater zeal' CJ?0C19 JF CA=THA,E !111" CFB The Canon of the Sacred Scripture M F& Can' CA !or otherwise EB"' 41t has )een decided5 that nothing e(cept the Canonical Scriptures should )e read in the church under the name of the Di$ine Scriptures' 7ut the Canonical Scriptures are: ,enesis# E(odus# 9e$iticus# 0um)ers# Deuteronom # 2oshua# 2udges# =uth# four )oo*s of Gings# 6aralipomenon two )oo*s# 2o)# the 6salter of Da$id# fi$e )oo*s of Solomon# twel$e )oo*s of the 6rophets# 1saias# 2eremias# Daniel# Ezechiel# To)ias# 2udith# Esther# two )oo*s of Esdras# two )oo*s of the Macha)ees' Moreo$er# of the 0ew Testament: Four )oo*s of the ,ospels# the Acts of the Apostles one )oo*# thirteen epistles of 6aul the Apostle# one of the same to the He)rews# two of 6eter# three M of 2ohn# one of 2ames# one of 2ude# the Apocal pse of 2ohn' Thus 4it has )een decided5 that the Church )e ond the sea ma )e consulted regarding the confirmation of that canon% also that it )e permitted to read the sufferings of the mart rs# when their anni$ersar da s are cele)rated' ST' A0ASTAS1?S 1 CF/+E.1

The Jrthodo( of the 6ope 917E=1?S M 4From the epistle 3Dat mihi plurimum3 to Henerius# 7ishop of Milan# a)out the ear E..5 FC That which is done for the lo$e of Christ gi$es me $er much Do % 1tal # as $ictor with that zeal and aroused ardor for the godhead# retained that faith whole which was handed down from the Apostles and placed in the whole world ) our ancestors' For at this time when Constantius of hol memor held the world as $ictor# the heretical African faction was not a)le ) an deception to introduce its )aseness )ecause# as we )elie$e# our ,od pro$ided that that hol and untarnished faith )e not contaminated through an $icious )lasphem of slanderous men+that faith which had )een discussed and defended at the meeting of the s nod in 0icea ) the hol men and )ishops now placed in the resting+place of the saints' For this faith those who were then esteemed as hol )ishops gladl endured e(ile# that is Dion sius# thus a ser$ant of ,od# prepared ) di$ine instruction# or those following his e(ample of hol recollection# 917E=1?S )ishop of the =oman Church# Euse)ius also of Hercelli# Hilar of the ,auls# to sa nothing of man # on whose decision the choice could rest to )e fastened to the cross rather than )laspheme ,od Christ# which the Arian heres compelled# or call the Son of ,od# ,od Christ# a creature of the 9ord' FCM Council of Toledo the ea3 E..# The Minister of ?nction and Anointing !can' &." see Gch n' B1&' ST' 100JCE0T 1 E.1+E1B M The 7aptism of Heretics M 4From epistle !&" 3Etsi ti)i3 to Hitricius# 7ishop of =ouen# Fe)' 1-# E.E5 FE !/" That those who come from the 0o$atians or the Montanists should )e recei$ed ) the imposition of the hand onl # )ecause although the were )aptized ) heretics# ne$ertheless the were )aptized in the name of Christ' =econciliation in the Moment of Death M 4From the epistle 3Consulenti ti)i3 to E(uperius# 7ishop

of Toulouse# Fe)' &.# E.-5 F- !&"' ' ' 1t has )een as*ed# what must )e o)ser$ed with regard to those who after )aptism ha$e surrendered on e$er occasion to the pleasures of incontinence# and at the $er end of their li$es as* for penance and at the same time the reconciliation of communion' Concerning them the former rule was harder# the latter more fa$ora)le# )ecause merc inter$ened' For the pre$ious custom held that penance should )e granted# )ut that communion should )e denied' For since in those times there were fre>uent persecutions# so that the ease with which communion was granted might not recall men )ecome careless of reconciliation from their lapse# communion was Dustl denied# penance allowed# lest the whole )e entirel refused% and the s stem of the time made remission more difficult' 7ut after our 9ord restored peac e to his churches# when terror had now )een remo$ed# it was decided that communion )e gi$en to the departing# and on account of the merc of ,od as a $iaticum to those a)out to set forth# and that we ma not seem to follow the harshness and the rigor of the 0o$atian heretic who refused merc ' Therefore with penance a last communion will )e gi$en# so that such men in their e(tremities ma )e freed from eternal ruin with the permission of our Sa$ior 4see n' 1-C/5' F-M =econciliation outside of the danger of death% see Gch' n' B&B' The Canon of the Hol Scripture and the Apocr phal 7oo*s M 4From the same epistle to E(uperius5 FA !B" A )rief addition shows what )oo*s reall are recei$ed in the canon' These are the desiderata of which ou wished to )e informed $er)all : of Moses fi$e )oo*s# that is# of ,enesis# of E(odus# of 9e$iticus# of 0um)ers# of Deuteronom # and 2oshua# of Dudges one )oo*# of Gings four )oo*s# and also =uth# of the 6rophets si(teen )oo*s# of Solomon fi$e )oo*s# the 6salms' 9i*ewise of the histories# Do) one )oo*# of To)ias one )oo*# Esther one# 2udith one# of the Macha)ees two# of Esdras two# 6aralipomenon two )oo*s' 9i*ewise of the 0ew Testament: of the ,ospels four )oo*s# of 6aul the Apostle fourteen epistles# of 2ohn three 4cf'n' /E# F&5 epistles of 6eter two# an epistle of 2ude# an epistle of 2ames# the Acts of the Apostles# the Apocal pse of 2ohn' Jthers# howe$er# which were written ) a certain 9eucius under the name of Matthias or of 2ames the 9ess# or under the name of 6eter and 2ohn !or which were written ) 0e(ocharis and 9eonidas the philosophers under the name of Andrew"# or under the name of Thomas# and if there are an others# ou *now that the ought not onl to )e repudiated# )ut also condemned' The 7aptism of the 6aulianists M 4From the epistle !1B" 3Magna me gratulatio3 to =ufus

and other )ishops of Macedonia# Dec' 1C# E1E5 FB From the canon of 0icea4n' -A5 indeed the 6aulianists coming to the Church ought to )e )aptized# )ut not the 0o$atians4see n' --5: !-" ' ' ' <hat therefore is distinct in the two heresies themsel$es# clear reason declares# )ecause the 6aulianists do not at all )aptize in the name of the Father# and of the Son# and of the Hol Spirit# and the 0o$atians do )aptize in the same tremendous and $enera)le names# and among them the >uestion has not e$er )een raised concerning the unit of the di$ine power# that is of the Father# and of the Son# and of the Hol Spirit' The Minister of Confirmation M 4From the epistle !&-" 3Si instituta ecclesiastica3 to Decentius the 7ishop of ,u))io# March 1F# E1A5 F/ !C" 7ut in regard to the signing of little children# it is e$ident that it ma not )e done ) an other than a )ishop' For the pres) ters# although the are second priests# ne$ertheless do not possess the crown of the pontificate' That this power of a )ishop# howe$er# is due to the )ishops alone# so that the either sign or gi$e the 6araclete the Spirit# not onl ecclesiastical custom indicates# )ut also that reading in the Acts of the Apostles which declares that 6eter and 2ohn were directed to gi$e the Hol Spirit to those alread )aptized 4 cf'Acts /:1E+1B5' For to pres) ters it is permitted to anoint the )aptized with chrism whene$er the )aptize# whether without a )ishop or in the presence of a )ishop# )ut !with chrism" that has )een consecrated ) a )ishop% ne$ertheless !it is" not !allowed" to sign the forehead with the same oil% that is due to the )ishops alone when the )estow the Spirit# the 6araclete' 1ndeed# 1 cannot sa the words lest 1 seem to go further than to repl to the in>uir ' The Minister of E(treme ?nction M 4From the same letter to Decentius5 FF !/" Trul since our lo$e has wished to ta*e counsel regarding this Dust as concerning other !matters"# m son Celestine# the deacon# has also added in his letter that what was written in the epistle of the )lessed Apostle 2ames has )een proposed ) our lo$e: 1f an one among ou is sic*# let him call the priests# and let them pra o$er him# anointing him with oil in the name of the 9ord: and the pra er of faith shall sa$e the sufferer# and the 9ord shall raise him up# and if he has committed sin# he shall pardon him42as' -:1E f'5' There is no dou)t that this anointing ought to )e interpreted or understood of the sic* faithful# who can )e anointed with the hol oil of chrism# which prepared ) a )ishop# is permitted not onl to priests# )ut also to all as Christians for anointing in their own necessit or in the necessit of their !people"' Moreo$er# we see that addition to )e superfluous% that what is undou)tedl permitted the pres) ters is >uestioned regarding )ishops' For# on this account it was said to priests# )ecause the )ishops )eing hindered ) other )usiness

cannot go to all the sic*' 7ut if a )ishop# to whom it )elongs to prepare the chrism# is a)le !to do it" or thin*s someone is worth to )e $isited ) him# he can )oth )less and anoint with the chrism without dela ' For# that cannot )e administered to penitents# )ecause it is a *ind of sacrament' For# how is it supposed that one species !of sacrament" can )e granted to those to whom the rest of the sacraments are deniedQ The 6rimac and the 1nfalli)ilit of the =oman 6ontiff M 4From the epistle !&F" 31n re>uirendis3 to the African )ishops# 2an' &B# E1B5 1.. !1" 1n see*ing the things of ,od ' ' ' preser$ing the e(amples of ancient tradition ' ' ' ou ha$e strengthened the $igor of our religion ' ' ' with true reason# for ou ha$e confirmed that reference must )e made to our Dudgment# realizing what is due the Apostolic See# since all of us placed in this position desire to follow the Apostle# from whom the episcopate itself and all the authorit of this name ha$e emerged' Following him we *now how to condemn e$ils Dust as !well as how" to appro$e praiseworth things' Ta*e this as an e(ample# guarding with our sacerdotal office the practices of the fathers ou resol$e that !the " must not )e trampled upon# )ecause the made their decisions not ) human# )ut ) di$ine Dudgment# so that the thought that nothing whate$er# although it concerned separated and remote pro$inces# should )e concluded# unless it first came to the attention of this See# so that what was a Dust proclamation might )e confirmed ) the total authorit of this See# and from this source !Dust as all waters proceed from their natal fountain and through di$erse regions of the whole world remain pure li>uids of an uncorrupted source"# the other churches might assume what 4the ought5 to teach# whom the ought to wash# those whom the water worth of clean )odies would shun as though defiled with filth incapa)le of )eing cleansed' 1..M For another rescript of 1nnocent 1 concerning the same matter# see Gch n' B&.+B&A' ST' NJS1M?S E1B+E1/

CJ?0C19 JF M19E?M 11 E1A# A66=JHED 7@ 100JCE0T A0D

CJ?0C19 JF CA=THA,E !IH1" E1/# A66=JHED 7@ NJS1M?S

!against the 6elagians" M

Jriginal Sin and ,race M

1.1 Can' 1' All the )ishops esta)lished in the sacred s nod of the Carthaginian Church ha$e decided that whoe$er sa s that Adam# the first man# was made mortal# so that# whether he sinned or whether he did not sin# he would die in )od # that is he would go out of the )od not )ecause of the merit of sin )ut ) reason of the necessit of nature# M let him )e anathema'

1.& Can' &' 9i*ewise it has )een decided that whoe$er sa s that infants fresh from their mothers8 wom)s ought not to )e )aptized# or sa s that the are indeed )aptized unto the remission of sins# )ut that the draw nothing of the original sin from Adam# which is e(piated in the )ath of regeneration# whence it follows that in regard to them the form of )aptism 3unto the remission of sins3 is understood as not true# )ut as false# let him )e anathema' Since what the Apostle sa s: 3Through one man sin entered into the world !and through sin death"# and so passed into all men# in whom all ha$e sinned3 4cf' =om' -:1&5# must not to )e understood otherwise than as the Catholic Church spread e$er where has alwa s understood it' For on account of this rule of faith e$en infants# who in themsel$es thus far ha$e not )een a)le to commit an sin# are therefore trul )aptized unto the remission of sins# so that that which the ha$e contracted from generation ma )e cleansed in them ) regeneration' M

1.C Can' C' 9i*ewise it has )een decided that whoe$er sa s that the grace of ,od# ) which man is Dustified through 2esus Christ# our 9ord# has power onl for the remission of sins which ha$e alread )een committed# and not also for help# that the )e not committed# let him )e anathema'

1.E Can' E' 1n li*e manner# whoe$er sa s that the same grace of ,od through 2esus Christ# our 9ord# helps

us not to sin onl for this reason# that through it the understanding of the commands is re$ealed and opened to us# that we ma *now what we ought to stri$e after# what we ought to a$oid# )ut that through this 4the power5 is not also gi$en to us to lo$e and to )e a)le to do that which we *now ought to )e done# let him )e anathema' For since the Apostle sa s: 3Gnowledge puffs up# )ut charit edifies3 41 Cor' /:15# it is $er impious for us to )elie$e that for that which puffs up# we ha$e the grace of Christ# and for that which edifies we ha$e not# although each is a gift of ,od# )oth to *now what we ought to do and to lo$e in order that we ma do it# so that while charit edifies# *nowledge ma not )e a)le to puff us up' Moreo$er# Dust as it is written of ,od: 3<ho teaches man *nowledge3 46s' FC:1.5# so also it is written: 3Charit is from ,od3 41 2ohn E:B5'

1.- Can' -' 1t has li*ewise )een decided that whoe$er sa s that the grace of Dustification is gi$en to us for this reason: that what we are ordered to do through free will# we ma )e a)le to accomplish more easil through grace# Dust as if# e$en if grace were not gi$en# we could ne$ertheless fulfill the di$ine commands without it# though not indeed easil # let him he anathema' For concerning the fruits of His commands the 9ord spo*e not when He said: 3<ithout me ou can accomplish with greater difficult #3 )ut when He said: 3<ithout me ou can do nothing3 42ohn 1-:-5'

1.A Can' A' 1t has li*ewise )een decided that what St' 2ohn the Apostle sa s: 1f we sa # that we ha$e not sin# we decei$e oursel$es# and the truth is not in us 41 2ohn 1:/5# whoe$er thin*s that this ought to )e interpreted thus: that he asserts that this ought to )e said on account of humilit # namel # that we ha$e sin# and not )ecause it is trul so# let him )e anathema' For the Apostle continues and adds: 1f howe$er we confess our sins# he is faithful and Dust# who remits our sins and cleanses us from all 1ni>uit 41 2ohn 1:F5# wherein it is >uite clear# that this is said not onl hum)l )ut trul ' For the Apostle could ha$e said: 1f we sa : we ha$e not sin# we e(tol oursel$es# and humilit is not in us' 7ut when he sa s: <e decei$e oursel$es# and the truth i8s not in us# he shows clearl that he who said he had not sin# spo*e not the truth )ut a falsehood'

1.B Can' B' 1t has li*ewise )een decided that whoe$er sa s that for this reason the saints sa in the 9ord8s pra er: 3Forgi$e us our de)ts3 4 Matt' A:1&5# that the sa this not for themsel$es# )ecause that petition is not now necessar for them# )ut for others who are sinners among their people# and that on this account each one of the saints does not sa : Forgi$e me m de)ts# )ut# Forgi$e us our de)ts%so that the Dust man is understood to see* this for others rather than for himself# let him )e anathema' For the Apostle 2ames was hol and Dust# when he said: 3For in man things we all offend34 2as' C:&5' For wh was 3all3 ! omnes"added# unless that this meaning was proper and in the 6salm where one reads: Enter not into Dudgment with th ser$ant# )ecause no! ne omnes" li$ing person shall )e Dustified in th sight4 6s' 1E&:&5' And in the pra er of

wisest Solomon: There is not a man who has not sinned41 Gings /:EA5' And in the )oo* of hol 2o):1n the hand of e$er ! omnis" man he signs# so that e$er ! omnis" man ma *now his infirmit 4 2o) CB:B5' Hence also hol and Dust Daniel# when he spo*e in the plural in his pra er: 3 <e ha$e sinned# we ha$e done e$il3 4 Dan' F:-#1-5# and the rest which he there trul and hum)l confesses# lest it should )e thought# as certain ones do thin*# that he said this not a)out his own sins# )ut rather a)out the sins of his people# declared afterwards: 3<hen' ' '1 pra ed and confessed m sins and the sins of m people3 4Dan' F:&.5 to the 9ord m ,od% he did not wish to sa 3our sins#3 )ut he said the sins of his people and his own sins# since as a prophet he foresaw there would )e those who would thus misunderstand'

1./ Can' /' it has li*ewise )een decided that whoe$er wishes that the words themsel$es of the 9ord8s pra er# where we sa :3Forgi$e us our de)ts3 4 Matt' A:1&5 )e said ) the saints so as to )e spo*en hum)l # not truthfull # let him )e anathema' For who would tolerate one pra ing and l ing# not to men# )ut to the 9ord himself# who sa s with his lips that he wishes to )e forgi$en# and in his heart holds that he does not ha$e de)ts to )e forgi$enQ

The 6rimac and the 1nfalli)ilit of the =oman 6ontiff 1

4From the epistle !1&" 3Luam$is 6atrum traditio3 to

the African )ishops# March &1# E1/5

1.F Although the tradition of the Fathers has attri)uted such great authorit to the Apostolic See that no

one would dare to disagree wholl with its Dudgment# and it has alwa s preser$ed this Dudgment ) canons and rules# and current ecclesiastical discipline up to this time ) its laws pa s the re$erence which is due to the name of 6ETE=# from whom it has itself descended ' ' ' % since therefore 6ETE= the head is of such !Treat authorit and he has confirmed the su)se>uent endea$ors of all our ancestors# so that the =oman Church is fortified ' ' ' ) human as well as ) di$ine laws# and it does not escape ou that we rule its place and also hold power of the name itself# ne$ertheless ou *now# dearest )rethren# and as priests ou ought to *now# although we ha$e such great authorit that no one can dare to retract from our decision# et we ha$e done nothing which we ha$e not $oluntaril referred to our notice ) letters ' ' ' not )ecause we did not *now what ought to )e done# or would do an thing which ) going against the ad$antage of the Church# would )e displeasing'

Jriginal SinM

4From the epistle 3Tract!at"oria ad Jrientales ecclesias#

Aeg pti diocesim# Constantinopolim# Thessalonicam#

Hierosol mam#3 sent after March# E1/5

1.Fa The 9ord 4is5 faithful in his words 4 6s' 1EE:1C5 and His )aptism holds the same plenitude in deed and words# that is in wor*# confession# and true remission of sins in e$er se(# age# and condition of the human race' For no one e(cept him who is the ser$ant of sin is made free# nor can he )e said to )e redeemed unless

he has pre$iousl trul )een a capti$e through sin# as it is written: 31f the Son li)erates ou# ou will )e trul free 42ohn /:CA5' For through Him we are re)orn spirituall # through Him we are crucified to the world' 7 His death that )ond of death introduced into all of us ) Adam and transmitted to e$er soul# that )ond contracted ) propagation is )ro*en# in which no one of our children is held not guilt until he is freed through )aptism'

ST' 7J01FACE 1 E1/+E&&

The 6rimac and 1nfalli)ilit of the =oman 6ontiff M

4From the epistle !1C" 3=etro maiori)us tuis3 to

=ufus# 7ishop of Thessal # March 11# E&&5

11. !&" ' ' ' To the S nod 4of Corinth5' ' ' ' ' we ha$e directed such writings that all the )rethren ma *now' ' ' ' ' that there must )e no withdrawal from our Dudgment' For it has ne$er )een allowed that that )e discussed again which has once )een decided ) the Apostolic See'

ST' CE9EST10E 1 E&&+EC&

=econciliation in the Moment of Death M

4From the epistle !E" 3Cuperemus >uidem3 to the

)ishops of the pro$inces of Hienne and 0ar)o# 2ul &A# E&/5

111 !&" <e ac*nowledge that penance is )eing denied the d ing and no assent is gi$en to the ardent wishes of those who at the time of their death desire to come to the assistance of their souls with this remed ' <e are horrified# 1 confess# that an one is found of such great impiet # that he despairs of the lo$e of ,od# as if He were not a)le at an time whate$er to hasten to the aid of the one who runs to Him for help and to free from his )urden a man endangered ) the weight of sins# from which he longs to )e li)erated' For what else is this# 1 as*# than to add death to the d ing and to *ill his soul with one8s own cruelt # that it ma not )e a)le to )e a)sol$edQ Since ,od# most read to succor# in$iting to repentance# thus promised: 1n whate$er da # He sa s# the sinner shall )e con$erted# his sins shall not )e imputed to him 4cf' Eze' CC:1A5' ' ' Since

therefore the 9ord is the e(aminer of the heart# penance must not )e denied at an time to one who as*s for !it" ' ' ' '

CJ?0C19 JF E6HES?S EC1

Ecumenical 111 !against the 0estorians"

The 1ncarnation M

4From the epistle 11 of St' C ril of Ale(andria to

0estorius# read and appro$ed in action 15

111a For we do not sa that the nature of the <ord was changed and made flesh# nor et that it was changed into the whole man !composed" of soul and )od )ut rather !we sa " that the <ord# in an ineffa)le and inconcei$a)le manner# ha$ing h postaticall united to Himself flesh animated ) a rational soul# )ecame Man and was called the Son of Man# not according to the will alone or ) the assumption of a person alone# and that the different natures were )rought together in a real union# )ut that out of )oth in one Christ and Son# not )ecause the distinction of natures was destro ed ) the union# )ut rather )ecause the di$ine nature and the human nature formed one 9ord and Christ and Son for us# through a mar$elous and m stical

concurrence in unit ' ' ' ' For it was no ordinar man who was first )orn of the Hol Hirgin and upon whom the <ord afterwards descended% )ut )eing united from the wom) itself He is said to ha$e undergone flesh )irth# claiming as His own the )irth of His own flesh' Thus 4the hol Fathers5 did not hesitate to spea* of the hol Hirgin as the Mother of ,od'

The 6rimac of the =oman 6ontiff M

4From the speech of 6hilip the =oman legate in action 1115

11& 0o one dou)ts# )ut rather it has )een *nown to all generations# that the hol and most )lessed 6eter# chief and head of the Apostles# the pillar of the faith# the foundation stone of the Catholic church# recei$ed the *e s of the *ingdom from our 9ord 2esus Christ the Sa$ior and =edeemer of the human race# and that the power of )inding and loosing sins was gi$en to him# who up to this moment and alwa s li$es in his successors# and Dudges 4see n' 1/&E5'

The Anathemas of the Chapter of C ril M !against 0estorius" M

11C Can' 1' 1f an one does not confess that ,od is trul Emmanuel# and that on this account the Hol Hirgin is the Mother of ,od !for according to the flesh she ga$e )irth to the <ord of ,od )ecome flesh ) )irth"# let him )e anathema'

11E Can' &' 1f an one does not confess that the <ord of ,od the Father was united to a )od ) h postasis and that one is Christ with his own )od # the same one e$identl )oth ,od and man# let him )e anathema'

11- Can' C' 1f an one in the one Christ di$ides the su)sistences after the union# connecting them ) a Dunction onl according to worth# that is to sa a)solute swa or power# and not rather ) a Doining according to ph sical union# let him )e anathema'

11A Can' E' 1f an one portions out to two persons# that is to sa su)sistences# the words in the ,ospels and the apostolic writings# whether said a)out Christ ) the saints# or ) Him concerning Himself# and attri)utes some as it to a man speciall understood )eside the <ord of ,od# others as )efitting ,od alone# to the <ord of ,od the Father# let him )e anathema'

11B Can' -' 1f an one $entures to sa that Christ is a man inspired ) ,od# and not rather that He is trul ,od# as a son ) nature# as the <ord was made flesh and has shared similarl with us in )lood and flesh# let him )e anathema'

11/ Can' A' 1f an one $entures to sa that ,od or the 9ord is the <ord of Christ from ,od the Father and does not rather confess the same as at once )oth ,od and man# since the <ord was made flesh according to the Scriptures# let him )e anathema'

11F Can' B' 1f an one sa s that 2esus as mail was assisted ) the <ord of ,od# and that the glor of the

Jnl +)egotten was applied as to another e(isting )eside Him# let him )e anathema'

1&. Can' /' 1f an one $entures to sa that the assumed man must )e worshipped and glorified along with ,od the <ord# and )ears the same title with Him# as the one in the other# for the 3!,ree* te(t deleted"3 alwa s )eing added will force !one" to understand this# and does not rather honor Emmanuel with one worship and appl one glor to Him# according as the <ord was made flesh# let him )e anathema'

1&1 Can' F' 1f an one sa s that the one 9ord 2esus Christ was glorified ) the Spirit# as it were using through Him a power )elonging to another# and that He recei$ed from Him the power to wor* against unclean spirits# and to perform miracles for men# and does not sa rather that the Spirit through which He wor*ed the miracles was His own% let him )e anathema'

1&& Can' 1.' The Di$ine Scripture sa s that Christ was made a high priest and apostle of our confession 4He)' C:15 and in the odor of fragrance offered himself to ,od and the Father for us 4 Eph' -:&5' Therefore# if an one sa s that the <ord of ,od Himself was not made our High+priest and Apostle# when He was made flesh 4 2ohn 1:1E5 and man in our li*eness# )ut that as it were another )esides Himself specificall a man !)orn" of a woman# or if an one sa s that He offered the o)lation for Himself and not rather for us alone# for He who *new not sin would not ha$e needed o)lations# let him )e anathema'

1&C Can' 11' 1f an one does not confess that the flesh of the 9ord is life gi$ing and )elongs personall to the <ord of ,od# the Father# )ut that it is of someone else )esides Him# )ut Doined to Him according to worthiness# as ha$ing onl the di$ine indwelling# and not rather as we said# is life+gi$ing# since He was made the <ord8s own# and has power to gi$e life to all things# let him )e anathema'

1&E Can' 1&' 1f an one does not confess that the <ord of ,od suffered in the flesh# and tasted death in the flesh# and was made the first)orn from the dead 4 Col' 1:1/ 5 according to which as ,od He is )oth the life and the life+gi$er# let him )e anathema'

Faith and the Tradition to )e ,uarded M

1&- ' ' ' The hol s nod decided that no one is allowed to declare or at an rate to compose or de$ise a faith other than that defined ) the hol fathers who with the Hol Spirit came together at 0icea' ' ' '

' ' ' 1f an should )e disco$ered# whether )ishops or priests# or la persons# who )elie$e or teach those things in the e(position con$e ed ) Charisius the priest concerning the 1ncarnationM of the Jnl +)egotten Son of ,od# or at an rate the a)omina)le and distorted dogmas of 0estorius ' ' ' # let them )e su)Dect to the decision of this hol and ecumenical s nod' ' ' '

Condemnation of the 6elagians M

1&A Can' 1' <hether a metropolitan of the pro$ince after re$olting against the hol and ecumenical s nod ' ' ' ' heeded or will heed the !opinions" of Celestius# this person is in no wise a)le to accomplish an thing against the )ishops of the pro$ince# since thereafter he is de)arred ) the s nod from all ecclesiastical communion and is rendered inefficacious' ' ' '

1&B Can' E' 7ut if some of the clerg should re)el# and dare to hold the opinions of 0estorius or Celestius either in pri$ate or in pu)lic# it has )een Dudged ) the hol s nod that the too are deposed'

The Authorit of St' Augustine M

4From Ep' !&1" 3Apostolici Her)a 6raecepti3 to the

)ishops of the ,auls# Ma 1- !Q"# EC15

1&/ Chapter &' <e ha$e alwa s held Augustine a man of hol memor )ecause of his life and also of his ser$ices in our communion# nor has e$en report e$er sullied him with unfa$ora)le suspicion' <e recall him as ha$ing once )een a man of such great *nowledge that e$en ) m predecessors in the past he was alwa s accounted among the )est teachers' M

The Catalog or the Authoritati$e Statements of the 6ast

7ishops of the Hol SeeM Concerning the ,race of ,od

1&F 7ecause some# who glor in the name of Catholic# linger in the condemned $iew of heretics whether through per$erseness or through ignorance# and presume to oppose the $er pious disputers# and# although the do not hesitate to anathematize 6elagius and also Caelestius# ne$ertheless contradict our teachers# as if the o$erstepped the necessar limit# and profess to follow and appro$e onl those 4doctrines5 which the most sacred See of the 7lessed Apostle 6ETE= has sanctioned and taught against the enemies of the grace of ,od through the office of its leaders# it has )ecome necessar to in>uire diligentl as to what the rulers of the =oman Church Dudged concerning the heres which had arisen in their times# and in opposition to the most harmful 4heretics5 what the defenders of free will decreed should )e thought with regard to the grace of ,od' Thus# too# we ha$e added certain opinions of the African Councils# which the apostolic high+priests ha$e assuredl made their own when the appro$ed 4them5' 1n order therefore that 4those5 who dou)t in an 4matter5 ma )e the more full instructed# we are ma*ing pu)lic the definitions of the Hol Fathers in a )rief catalogue# in which# if an one is not a little contentious# he will recognize that the organic union of all reasonings depends upon this concise 4catalogue5 of supporting authorities# and no reason for contradiction remains to him# if he )elie$es and spea*s with the Catholics'

1C. Chapter 1' 1n the transgression of Adam all men lost their 3natural power3 M and innocence# and no one can rise from the depth of that ruin through free will# unless the grace of a merciful ,od raise him up# 4according as5 6ope 100JCE0T of )lessed memor proclaimed and said in his letter M to the Council of Carthage:M 3For he# ha$ing once )ra$ed e$er conse>uence of free choice# while he used his goods too unad$isedl # fell and was o$erwhelmed in the depth of his transgression# and found no 4wa 5 ) which he was a)le to rise from it% and )eguiled fore$er ) his own li)ert he would ha$e lain prostrate ) the weight of this ruin# if the coming of Christ had not afterwards lifted him up ) $irtue of His grace# who through the purification of a new regeneration washed awa in the )ath of His )aptism e$er past sin'3

1C1 Chapter &' For no one is good of himself# unless He gi$es 4him5 a participation of Himself# who alone is good'

1n the same writings the opinion of the same pontiff )ears witness to this# stating: M 3Shall we after this Dudge an thing to )e right in the minds of those who thin* the owe to themsel$es the fact that the are good# and do not consider Him# whose grace the o)tain dail % who feel sure that the are a)le to secure 4it5 alone without HimQ3

1C& Chapter C' 0o one e$en after ha$ing )een restored ) the grace of )aptism is capa)le of o$ercoming the snares of the de$il and su)duing the concupiscenses of the flesh# unless he has recei$ed through the dail help of ,od the perse$erance of the good wa of life' The doctrine of the same high+priest confirms this in the same letter# declaringM : 3For although He had redeemed man from his past sins# ne$ertheless *nowing that he would )e a)le to sin again# He sa$ed man things for reparation to Himself# offering him dail remedies ) which He might )e a)le to correct him e$en after those !sins"# and# if we do not struggle rel ing upon these 4remedies5 and trusting in them# we shall ) no means )e a)le to con>uer human mista*es' For it is necessar that# as we are $ictorious with His aid# we shall again )e defeated if He does not help us'3

1CC Chapter E' The same teacher in the epistle to the council of Mileum M proclaims that no one uses his free will well# e(cept through Christ# asserting: M 30ote finall # J per$erse doctrine of most distorted minds# that li)ert itself so decei$ed the first man# that# while he used his )ridle too indulgentl # he fell into transgression ) presumption' 0or would he ha$e )een a)le to )e rescued from this# had not the coming of Christ the 9ord reesta)lished for him the state of pristine li)ert ) the pro$idence of regeneration'3

1CE Chapter -' That all the zeal and all the wor*s and merits of the saints ought to )e referred to the glor and praise of ,od% )ecause no one pleases Him with an thing e(cept with that which He Himself has gi$en' To this $iew the regular authorit of the 6ope NJS1M?S of )lessed memor directs us# when# writing to the )ishops of the whole world# he sa s:M 3<e# howe$er# ) the inspiration of ,od !for all good things must )e assigned to their author# whence the deri$e their origin" ha$e referred all things to the conscience of our )rothers and co+)ishops'3 Howe$er# the African )ishops honored with such great praise this discourse

radiating with the light of sincerest truth# that the wrote thus to the same man: 3That statement indeed# which ou made in the letter# that ou caused to )e sent to all the pro$inces# sa ing: 8<e ne$ertheless ) the inspiration of ,od# etc'#8 we ha$e accepted the words thus: that ou# as it were mo$ing swiftl with the drawn sword of truth ha$e cut off those who e(tol the freedom of the human will in opposition to the help of ,od' For ou ha$e done nothing with free will e(cept refer all things to the conscience of our lowliness' And et ou ha$e faithfull and wisel seen that it was done ) the inspiration of ,od# and ou ha$e spo*en trul and confidentl ' Therefore assuredl # )ecausethe good will is pro$ided )eforehand ) the 9ord46ro$' /:C-: 9II5# and that the good ma accomplish something# He Himself touches the hearts of His sons with paternal inspirations' For all that are mo$ed ) the Spirit of ,od# the are the Sons of ,od4 =om' /:1E5% so that we do not thin* that our free will is lac*ing% and we do not dou)t that in each and e$er good mo$ement of the human will# His help is mote powerful'3

1C- Chapter A' That ,od thus operates in the hearts of men and in the free will itself# so that a hol thought# a pious plan# and e$er motion of good will is from ,od# )ecause we can do an thing good through Him#without whom we ca n do nothing42ohn 1-:-5' For to this profession the same teacher NJS1M?S trained us# who# when he spo*e M to the )ishops of the whole world concerning the assistance of di$ine grace# said: 3<hat time therefore occurs in which we do not need His helpQ Accordingl in all acts# situations# thoughts# and mo$ements He ought to )e implored as helper and protector' 1ndeed# it is arrogant for human nature to ta*e an thing to itself since the Apostle declares:Jur struggle is notagainst flesh and )lood# )ut against princes and powers of this atmosphere# against the spirits of wic*edness in high places4 Eph' A:1& 5' And thus He Himself said again:?nhapp man !that" 1 !am"#who will free me from the )od of this deathQ The grace of ,od through 2esus Christ our 9ord4 =om' B:&E 5' And again:7 the grace of ,od 1 am what 1 am# and His grace in me has not )een $oid% )ut 1 ha$e la)ored more than all those% et not 1# )ut the grace with me4 1 Cor' 1-:1. 5'3

1CA Chapter B' Furthermore that which was determined in the decrees of the s nod of Carthage# M we ha$e em)raced as the Apostolic See8s own# namel # what was defined in the third chapter: 3That whoe$er sa s that the grace of ,od# ) which we are Dustified through 2esus Christ our 9ord# has power onl for the remission of sins which ha$e alread )een committed# and not also for help# that the ma not )e committed# let him )e anathema'3 4seen' 1.C 5'

1CB And again in the fourth chapter: 3That whoe$er sa s that the grace of ,od through 2esus Christ on this account alone helps us not to sin# that through it an understanding of the commands is re$ealed and opened to us# so that we *now what we ought to stri$e after and what we ought to shun# )ut that through it 4the

power5 is not also gi$en to us to lo$e and to )e a)le to do that which we *now ought to )e done# let him )e anathema' For since the Apostle sa s:Gnowledge puffs up# )ut charit edifies 4 1 Cor' /:15% it is $er impious# for us to )elie$e# that for that which puffs up# we ha$e the grace of Christ# and for that which edifies# we ha$e not# although each is a gift of ,od# )oth to *now what we ought to do# and to lo$e in order that we ma do it# so that since charit edifies# *nowledge ma not )e a)le to puff up' Moreo$er Dust as it is written of ,od:<ho teaches man *nowledge4 6s' FC:1.5# so also it is written:Charit is from,od 4 1 2ohn E:B 5%3 4 see n' 1.E5'

1C/ 9i*ewise in the fifth chapter: 3That whoe$er sa s# that for this reason the grace of Dustification is gi$en to us# that what we are ordered to do through free will we ma )e a)le to accomplish more easil through grace# Dust as if# e$en were grace not gi$en# we could ne$ertheless fulfill the di$ine commands without it# though not indeed easil # let him )e anathema' For of the fruits of his commands the 9ord did not spea* when He said:<ithout me ou can accomplish ! them" with more difficult #)ut when He said: <ithout me ou can do nothing42ohn 1-:-53 4See n' 1.-5'

1CF Chapter /' M 7ut )esides these hallowed ordinances of the most )lessed and Apostolic See# in accordance with which the most pious Fathers# after casting aside the pride of pernicious no$elt # ha$e taught us to refer to Christ8s grace )oth the )eginnings of good will# and the ad$ances in commenda)le de$otions and the perse$erance in these unto the end# let us )e mindful also of the sacraments of priestl pu)lic pra er# which handed down ) the Apostles are uniforml cele)rated in the whole world and in e$er Catholic Church# in order that the law of supplication ma support the law of )elie$ing'

For when the leaders of the hol nations perform the office of am)assador entrusted to them# the plead the cause of the human race )efore di$ine Clemenc # and while the whole Church laments with them# the as* and pra that the faith ma )e granted to infidels% that idolaters ma )e deli$ered from the errors of their impiet % that the $eil of their hearts ma )e remo$ed and the light of truth )e $isi)le to the 2ews% that heretics ma come to their senses through a comprehension of the Catholic faith% that schismatics ma recei$e the spirit of renewed charit % that the remed of repentance ma )e )estowed upon the lapsed% that finall after the catechumens ha$e )een led to the sacraments of regeneration# the ro al court of hea$enl merc ma )e opened to them' Moreo$er# the effect of these pra ers shows that these are not sought from the 9ord perfunctoril and uselessl # since indeed ,od deigns to attract from e$er *ind of error $er man whom#torn from the power of dar*ness# He transfers into the *ingdom of the Son of his lo$e 4 Col' 1:1C5# andfrom $essels of wrath He ma*es $essels of merc 4=om' F:&& f'5' This is felt to )e so completel a di$ine wor* that the action of the graces and the ac*nowledgement of praise on account of the illumination or

correction of such 4persons5 should alwa s )e referred to ,od who effects these things'

1E. That also# which the hol Church uniforml does in the whole world with regard to those to )e )aptized# we do not o)ser$e with indifferent respect' Since whether children or ouths come to the sacrament of regeneration# the do not approach the fountain of life# )efore the unclean spirit is dri$en awa from them ) the e(orcisms and the )reathings upon them of the priests% so that then it is trul manifest howthe prince of this world is sent forth42ohn 1&:C1 5# and how the strong4man5 is first )ound 4Matt' 1&:&F 5# and thereafter his $essels are plundered 4Mar* C:&B 5# ha$ing )een transferred to the possession of the $ictor# who leads capti$it capti$e 4 Eph' E:/ 5 and gi$es gifts to man 46s' AB:1F 5'

1E1 Therefore# in accordance with the ecclesiastical rules and documents ta*en on di$ine authorit # we are so strengthened ) our 9ord8s aid that we confess openl that ,od 4is5 the author of all good dispositions of mind# and also of wor*s# and of all zeal# and of all $irtues ) which from the )eginning of faith we tend towards ,od% and we do not dou)t that all the merits of man are preceded ) His grace# through whom it is )rought to pass# that we )egin )oth to will and to do 4 6hil' &:1C5 an thing good' Assuredl free choice is not ta*en awa ) this aid and gift of ,od# )ut it is set at li)ert # that light ma come from dar*ness# right from wrong# health from sic*ness# and prudence from imprudence' For# so great is the goodness of ,od towards all men that He wishes the merits# which are His own gifts# to )e ours# and in consideration of those which He has conferred# He intends to gi$e eternal rewards' M For He acts in us that we ma )oth will and do what He wishes# nor does He allow those gifts to )e idle in us which He has gi$en to )e used and not to )e neglected# that we also ma )e cooperators with the grace of ,od' And if we see that there is an listlessness in us as a result of our rela(ation# let us carefull ha$e recourse to Him#who heals all our wea*nesses and redeems our life from destruction 4 6s' 1.&:C f'5# andto whom we dail sa : 9ead us not into temptation# )ut deli$er us from e$il 4 Matt' A:1C5'

1E& Chapter 1.' 7ut although we do not dare to esteem lightl the deeper and more difficult parts of the >uestions which the ha$e treated M in more detail who ha$e resisted the heretics# et we do not consider it necessar to add what their writings# according to the aforementioned regulation of the Apostolic See# ha$e taught us# )ecause we )elie$e that it is >uite enough to confess the grace of ,od# from whose wor* and honor nothing should )e entirel ta*en awa # so that we do not deem that to )e at all Catholic which appears to )e contrar to the $iews presented a)o$e'

ST' S1IT?S 111 EC&+EE.

3Creed of the union3 of the ear ECC# ) which peace was restored

)etween St' C ril of Ale(andria and the Antiochenes 4St' C ril#

Ep' CF: M, BB# 1BA D f' B% see = n' &.A.% appro$ed

) St' Si(tus 111# App' n' -..& ff' 5

ST' 9EJ 1# THE ,=EAT EE.+EA1

The 1ncarnation M !against Eut ches" M

4From the dogmatic epistle !&/" 39ectis dilectionis tuae3

to Fla$ian# 6atriarch of Constantinople# 2une 1C# EEF5

!&" see = n' &1/&'

1EC !C" The uni>ueness of each nature )eing preser$ed and com)ined in one person# humilit was assumed ) maDest # wea*ness ) strength# mortalit ) eternit # and for the sa*e of pa ing the de)t of our creation# an in$iola)le nature was Doined to a passi)le nature% so that# )ecause it was adapted to our relief# one and the same mediator of ,od and men# the man 2esus Christ 41 Tim' &:-5 )oth could die ) reason of the one# and could not die on account of the other' Accordingl # in the whole and perfect nature of true man# true ,od was )orn# complete in His own# complete in ours' ' ' '

1EE !E" Conse>uentl # the Son of ,od entered into these lowl conditions of the world# after descending from His celestial throne# and though He did not withdraw from the glor of the Father# He was generated in a new order and in a new nati$it ' 1n a new order# )ecause in$isi)le in His own# He was made $isi)le in ours% incomprehensi)le 4in His own5# He wished to )e comprehended% permanent )efore times# He )egan to )e in time% the 9ord of the uni$erse assumed the form of a sla$e# concealing the immensit of His maDest % the impassi)le ,od did not disdain to )e a passi)le man and the immortal 4did not disdain5 to )e su)Dect to the laws of death' Moreo$er# He was generated in a new nati$it # )ecause in$iolate $irginit 4that5 did not *now concupiscence furnished the material of His )od ' From the mother of the 9ord# nature# not guilt# was assumed% and in the 9ord 2esus Christ )orn from the wom) of the Hirgin# )ecause His )irth was miraculous# nature was not for that reason different from ours' For He who is true ,od# is li*ewise true man# and there is no falsehood in this unit # as long as there are alternatel the lowliness of man and the e(altedness of the Di$init ' For# Dust as ,od is not changed ) His compassion# so man is not destro ed ) His dignit ' For each nature does what is proper to it with the mutual participation of the other% the <ord clearl effecting

what )elongs to the <ord# and the flesh performing what )elongs to the flesh' Jne of these gleams with miracles% the other sin*s under inDuries' And Dust as the <ord does not withdraw from the e>ualit of the paternal glor # so His )od does not a)andon the nature of our race 4For more see = n' &1/C f' &1//5'

1EEM

Matrimon as a sacrament 4 Eph' -:C&5 see = n' &1/F%

The creation of the soul and original sin# see

= n' &1/1'

Secret Confession M

4From epistle 3Magna indign'3 to all the )ishops through

Campania# etc'# March A# E-F5

1E- !&" 1 also decree that that presumption against the apostolic regulation# which 1 recentl learned is )eing committed ) some through unlawful usurpation# )e )anished ) all means'

<ith regard to penance# what is demanded of the faithful# is clearl not that an ac*nowledgement of the nature of indi$idual sins written in a little )oo* )e read pu)licl # since it suffices that the states of consciences )e made *nown to the priests alone in secret confession' For although the fullness of faith seems to )e lauda)le# which on account of the fear of ,od is not afraid to )lush )efore men# ne$ertheless since the sins of all are not such that those who as* for penance do not dread to pu)lish them# so o)Dectiona)le a custom should )e a)olished' ' ' ' For that confession is sufficient# which is first offered to ,od# then also to a priest# who ser$es as an intercessor for the transgressions of the penitents' For then# indeed# more will )e a)le to )e incited to penance# if the conscience of the one confessing is not e(posed to the ears of the people'

The Sacrament of 6enance M

4From epistle !1./" 3Solicitudinis >uidem tuae3 to

Theodore# 7ishop of Forum 2ulii# 2une 11# E-&5

1EA !&" The manifold merc of ,od came to the assistance of fallen men in such a wa that the hope of eternal life might )e reco$ered not onl ) the grace of )aptism# )ut also ) the remed of penance# that

those who ha$e $iolated the gifts of regeneration# condemning themsel$es ) their own Dudgment# might attain to the remission of their sins% the help of di$ine goodness ha$ing )een so ordered that the indulgence of ,od cannot )e o)tained e(cept ) the supplications of the priests' For3the Mediator of ,od and of men# the man Christ 2esus41 Tim' &:-5 has entrusted this power to the leaders of the Church# that the might )oth grant the action of penance to those confessing# and admit the same 4persons5 cleansed ) salutar satisfaction to the communion of the sacraments through the gate of reconciliation' ' ' '

1EB !-" 1t is necessar that each and e$er Christian hold a trial of his own conscience# lest from da to da he defer )eing con$erted to ,od# and choose the difficulties of that time when neither the confession of the penitent nor the reconciliation of the priest can ta*e place' 7ut# as 1 ha$e said# the need e$en of such should )e ser$ed# so that neither the action of penance nor the grace of communion ma )e denied them# e$en if the function of speech has )een lost# and the as* it through the signs of a sound sense' 7ut if the are so oppressed ) some $iolent illness# that what the as*ed a little while )efore# the are not a)le to signif in the presence of the priest# the testimonies of the faithful standing a)out ought to )e ad$antageous to them# that the ma gain simultaneousl the )enefit of )oth penance and reconciliation# the regulation of the canons of the Fathers# howe$er# )eing o)ser$ed regarding the persons of those who ha$e sinned against ,od ) deserting the faith'

CJ?0C19 JF CHA9CEDJ0 E-1

Ecumenical 1H !against the Monoph sites"

Definition of the Two 0atures of Christ M

1E/ Therefore# following the hol fathers# we all teach that with one accord we confess one and the same Son# our 9ord 2esus Christ# the same perfect in human nature# trul ,od and the same with a rational soul and a )od trul man# consu)stantial with the Father according to di$init # and consu)stantial with us according to human nature# li*e unto us in all things e(cept sin# 4cf' He)' E:1-5% indeed )orn of the Father )efore the ages according to di$ine nature# )ut in the last da s the same )orn of the $irgin Mar # Mother of ,od according to human nature% for us and for our deli$erance# one and the same Christ onl )egotten Son# our 9ord# ac*nowledged in two natures#8 without mingling# without change# indi$isi)l # undi$idedl # the distinction of the natures nowhere remo$ed on account of the union )ut rather the peculiarit of each nature )eing *ept# and uniting in one person and su)stance# not di$ided or separated into two persons# )ut one and the same Son onl )egotten ,od <ord# 9ord 2esus Christ# Dust as from the )eginning the prophets taught a)out Him and the 9ord 2esus Himself taught us# and the creed of our fathers has handed down to us'

Therefore# since these ha$e )een arranged ) us with all possi)le care and diligence# the hol and ecumenical s nod has declared that no one is allowed to profess or in an case to write up or to compose or to de$ise or to teach others a different faith'

1E/ 4Hersion of =usticus5 Therefore# following the hol Fathers# we all teach that with one accord we confess one and the same Son# our 9ord 2esus Christ# the same perfect in ,odhead and the same perfect in human nature# true ,od and true man# the same with a rational soul and a )od # consu)stantial with the Father according to di$ine nature# consu)stantial with us according to the human nature# li*e unto us in all things e(cept sin 4cf' He)' E:1-5: indeed )orn of the Father )efore the ages according to di$init # )ut in the latest da s the same )orn of the $irgin Mar # Mother of ,od according to the humanit % for us and for our sal$ation# one and the same Christ# onl )egotten Son# our 9ord# ac*nowledged in two natures M without mingling# without change# indi$isi)l # undi$idedl # the distinction of the natures nowhere remo$ed on account of the union# )ut rather the uni>ueness of each nature )eing *ept and uniting in one person and one su)stance# not di$ided or separated into two persons# )ut one and the same Son onl )egotten ,od <ord# 9ord 2esus Christ# Dust as from the )eginning the prophets taught a)out Him and the 9ord 2esus Christ Himself taught us# and as the creed of the Fathers has handed down to us 4see n' -E #/A5'

Therefore# since these ha$ing )een arranged ) us with all possi)le care and diligence# the sacred and uni$ersal S nod has declared that no one is allowed to profess or to write up or to compose or to de$ise or to teach others a different faith'

The 6rimac of the =oman 6ontiff M

4From the epistles of the S nod 3=epletum est gaudio3

to 9eo the 6ope# at the )eginning of 0o$em)er# E-15

1EF For if where two or three are gathered together in His name# there He sa s He is in the midst of them# how great an intimac did He show with regard to the fi$e hundred and twent consecrated men# who preferred to )oth nati$e land and to la)or the *nowledge of confession for Him' J$er these ou ruled as a head o$er the mem)ers# among those holding office# displa ing our good will'

1EF 4The more ancient $ersion'5 For if where two or three are gathered togetherinhis name# there he sa s he is in the midst of them 4cf' Matt' 1/:&.5# how great an intimac will He show in regard to the fi$e hundred and twent priests# who ha$e preferred to )oth nati$e land and to la)or the *nowledge of confession for Him' J$er these ou ruled as a head o$er the mem)ers# among those holding office# displa ing our good will'

The words of St' 9EJ himself regarding the primac of

the =oman 6ontiff# see Gch n' /F1+F.1

The Jrdination of the Clerg M

4From 3Ancient Statutes of the Church#3 or

3Ancient Statutes of the East35

1-. Can' & !F."' <hen a )ishop is ordained# let two )ishops place !e(pose" and hold the )oo* of the ,ospels a)o$e his head# and while one pours forth the )enediction upon him# let all the remaining )ishops# who are present# touch his head with their hands'

1-1 Can C !F1"' <hen a priest is ordained# while the )ishop is )lessing 4him5 and holding his hands o$er his head# let all the priests also# who are present# hold their hands close to the hands of the )ishop a)o$e his head'

1-& Can' E !F&"' <hen a deacon is ordained# let the )ishop alone# who )lesses him# place his hands a)o$e his head# )ecause he is consecrated not for the priesthood# )ut for the ministr '

1-C Can' - !FC"' <hen a su)deacon is ordained# )ecause he does not recei$e the imposition of hands# let him recei$e the empt paten from the )and of the )ishop# and the empt chalice' 7ut from the hand of the archdeacon let him recei$e the cruet with the water and the maniple# and the towel'

1-E Can' A !FE"' <hen an acol te is ordained# let him indeed )e taught ) the )ishop how he ought to conduct himself in his office% let him recei$e from the archdeacon the candlestic* with the wa( tapers# so that he ma *now that he is a)out to )e gi$en the right to *indle the lights of the church' 9et him also recei$e the empt cruet for carr ing the wine at the Eucharist of the )lood of Christ'

1-- Can' B !F-"' <hen the e(orcist is ordained# let him recei$e from the hand of the )ishop the little )oo* in which the e(orcisms are written# while the )ishop sa s to him: =ecei$e and commit to memor # and ha$e the power of imposing the hand uponone possessed of the de$il# whether4he )e 5 )aptized or a catechumen'

1-A Can' / !FA"' <hen a lector is ordained# let the )ishop spea* a word concerning him to the people# pointing out his faith# his life# and his a)ilit ' After this# while the people loo* on# let him hand him the )oo*# from which he is a)out to read# sa ing to him: =ecei$e and )e the reporter of the word of ,od% if ou fulfill the office faithfull and usefull # ou will ha$e a part with those who ha$e administered the word of ,od'

1-B Can' F !FB"' <hen a porter is ordained# after he has )een instructed ) the archdeacon as to how he ought to li$e in the house of ,od# at the suggestion of the archdeacon let the )ishop hand him the *e s of

the church from the altar# sa ing: So act as if @ou were a)out to gi$e ,od the reason for these things which are opened with those *e s'

1-/ Can' 1. !F/"' The psalmist# that is the cantor# can recei$e his office of singing without the *nowledge of the )ishop# ) the sole order of the pres) ter# the pres) ter sa ing to him:See that what ou sing with our heart# and what ou )elie$e with our heart# ou confirm with our deeds'

4 There follow the regulations for consecrating $irgins#

<idows: can' 1.1 on matrimon # see Gch n' F-&5

ST' H19A=1?S EA1+EA/

ST' S1M691C1?S EA/+E/C

The 0ecessit of ,uarding the Faith <hich Has 7een Handed Down M

4From the epistle 3Luantum pres) terorum3 to Acacius#

7ishop of Constantinople# 2anuar F# EBA5

1-F !&" 7ecause# according to the e(tant doctrine of our predecessors of sacred memor # against which it is wrong to argue# whoe$er seems to understand rightl # does not desire to )e taught ) new assertions# )ut all 4matters5 in which either he who has )een decei$ed ) heretics can )e instructed# or he who is a)out to )e planted in the $ine ard of the 9ord can )e trained# are clear and perfect% after imploring trust in our most merciful leader# ha$e the re>uest for calling a s nod refused' !C" 1 urge !therefore"# dearest )rother# that ) e$er means resistance )e offered to the efforts of the per$erse to call a s nod# which has not alwa s )een enDoined in other cases# unless something new arose in distorted minds or something am)iguous in a pronouncement so that# if there were an o)scurit # the authorit of sacerdotal deli)eration might illumine those who were treating the am)iguous pronouncement in common# Dust as first the impiet of Arius and then that of 0estorius# lastl that of Dioscorus and also of Eut ches caused this to )e done' And ++ma the merc of Christ our ,od !and" Sa$ior a$ert this++it must )e made *nown# a)omina)le 4as it is5# that 4the purpose is5 to restore 4to their former positions5 in opposition to the opinions of the priests of the 9ord of the whole world and of the principal rulers of )oth 4scil'# worlds5 those who ha$e )een condemned' ' ' '

The ?nchangea)leness of Christian Doctrine M

4From the epistle 3Cuperem >uidem3 to 7asiliscus

Augustus 2anuar 1.# EBA5

1A. Those genuine and clear 4truths5 which flow from the $er pure fountains of the Scriptures cannot )e distur)ed ) an arguments of mist su)tlet ' For this same norm of apostolic doctrine endures in the successors of him upon whom the 9ord imposed the care of the whole sheepfold 42ohn &1:1- ff'5# whom 4He promised5 He would not fail e$en to the end of the world 4Matt' &/:&.5# against whom He promised that the gates of hell would ne$er pre$ail# ) whose Dudgment He testified that what was )ound on earth could not )e loosed in hea$en 4Matt' 1A:1/ ff'5' !A"' ' ' 9et whoe$er# as the Apostle proclaimed# attempts to disseminate something other# than what we ha$e recei$ed# )e anathema4 ,al' 1:/ f'5' 9et no approach to our ears )e thrown open to the pernicious plans of undermining# let no pledge of re$ising an of the old definitions )e granted# )ecause# as it must )e repeated $er often# what has deser$ed to )e cut awa with the sharp edge of the e$angelical pruninghoo* ) apostolic hands with the appro$al of the uni$ersal Church# cannot ac>uire the strength for a re)irth nor is it a)le to return to the fruitful shoot of the master8s $ine# )ecause it is e$ident that it has )een destined to eternal fire' Thus# finall # the machinations of all heresies laid down ) decrees of the Church are ne$er allowed to renew the struggles of their crushed attac*'

CJ?0C19 JF A=9ES EB- !Q"

4From the letter of su)mission of 9ucidus# the priest5 M

,race and 6redestination

1A.a @our pu)lic reproof is pu)lic sal$ation# and our opinion is medicine' From this 1 also draw the highest remed # that ) )laming past errors 1 e(cuse 4them5# and ) healing confession 1 wash m self' Dust so in conse>uence of the recent statutes of the Council a)out to )e pu)lished# 1 condemn with ou that $iew which states that the wor* of human o)edience does not ha$e to )e united with di$ine grace% which sa s that after the fall of the first man the free choice of the will was totall destro ed% which states that Christ our 9ord and Sa$ior did not incur death for the sal$ation of all% which states that the fore*nowledge of ,od $iolentl impels man to death# or that the who perish# perish ) the will of ,od% which affirms that whoe$er sins after )aptism which has )een legitimatel recei$ed dies in Adam% which states that some ha$e )een condemned to death# others ha$e )een predestined to life% which states that from Adam e$en to Christ none of the nations has )een sa$ed unto the coming of Christ through the first grace of ,od# that is# ) the law of nature# and that the lost free will in the first parent% which states that the patriarchs and prophets or e$er one of the highest saints# e$en )efore the times of the redemption# entered into paradise' All these 1 condemn as impious and replete with sacrileges'

7ut 1 declare that the grace of ,od is such that 1 alwa s unite the stri$ing and efforts of man with grace# and 1 proclaim that the li)ert of the human will was not destro ed )ut enfee)led and wea*ened# and that he who is sa$ed# was tried% and he who perished# could ha$e )een sa$ed'

1A.) Also that Christ# ,od and =edeemer# as far as it pertained to the riches of His goodness# offered the price of death for all# and )ecause He# who is the Sa$ior of all# especiall of the faithful# does not wish an one to perish# rich unto all who call upon him 4=om' 1.:1&5 ' ' ' ' 0ow ) the authorit of the sacred witnesses# which are found in !Treat profusion through the e(tent of the Di$ine Scriptures# in accordance with the doctrine of our elders made clear ) reason# 1 freel confess that Christ came also for the lost# )ecause the perished although He did not will 4it5' For it is not right that the riches of His )oundless goodness and His di$ine )enefits )e confined to those onl who seem to ha$e )een sa$ed' For if we sa that

Christ e(tended assistance onl to those who ha$e )een redeemed# we shall seem to a)sol$e the unredeemed# who# it is esta)lished# had to )e punished for ha$ing despised redemption' 1 declare further that ) reason and through the regular succession of the centuries some ha$e )een sa$ed ) the law of grace# others ) the law of Moses# others ) the law of nature# which ,od has written in the hearts of all# in the e(pectation of the coming of Christ% ne$ertheless from the )eginning of the world# the were not set free from the original sla$er e(cept ) the intercession of the sacred )lood' 1 ac*nowledge# too# that the eternal fires and the infernal flames ha$e )een prepared in ad$ance for capital deeds# )ecause di$ine Dudgment# which the deser$edl incur# who ha$e not )elie$ed these 1 truths5 with their whole heart# Dustl follows those who persist in human sins' 6ra for me# hol lords and apostolic fathers'

1# 9ucius the priest# ha$e signed this m letter with m own hand# and 1 affirm the things which are asserted in it# and 1 condemn what has )een condemned'

FE91I 11 !111" E/C+EF&

ST' ,E9AS1?S 1 EF&+EFA

Errors Jnce Condemned# not to )e Discussed Again M

4From the epistle 39icet inter $arias3 to Honorius#

7ishop of Dalmatia# 2ul &/# EFC !Q"5

1A1 !1" 4For5 it has )een reported to us# that in the regions of the Dalmatians certain men had disseminated the recurring tares of the 6elagian pest# and that their )lasphem pre$ails there to such a degree that the are decei$ing all the simple ) the insinuation of their deadl madness' ' ' ' 47ut5 since the 9ord is superior# the pure truth of Catholic faith drawn front the concordant opinions of all the Fathers remains present' ' ' ' !&" ' ' ' <hat pra permits us to a)rogate what has )een condemned ) the $enera)le Fathers# and to reconsider the impious dogmas that ha$e )een demolished ) themQ <h is it# therefore# that we ta*e such great precautions lest an dangerous heres # once dri$en out# stri$e anew to come 4up5 for e(amination# if we argue that what has )een *nown# discussed# and refuted of old ) our elders ought to )e restoredQ Are we not oursel$es offering# which ,od for)id# to all the enemies of the truth an e(ample of rising again against oursel$es# which the Church will ne$er permitQ <here is it that it is written: Do not go )e ond the limits of our fathers 46ro$' &&:&/5# and: As* our fathers and the will tell ou# and our elders will declare unto ou 4Deut' C&:B5Q <h # accordingl # do we aim )e ond the definitions of our elders# or wh do the not suffice for usQ 1f in our ignorance we desire to learn something# how e$er single thing to )e a$oided has )een prescri)ed ) the orthodo( fathers and elders# or e$er thing to )e adapted to Catholic truth has )een decreed# wh are the not appro$ed ) theseQ Jr are we wiser than the # or shall we )e a)le to stand constant with firm sta)ilit # if we should undermine those 4dogmas5 which ha$e )een esta)lished ) themQ ' ' ' '

1A1M The Authorit and the 6riesthood# and the 6rimac of

the =oman 6ontiff' See Gch n' F-F

The Canon of Sacred Scripture M

4From the epistle E&# or decretal 3de recipiendis et non

recipiendis li)ris#3 in the ear EF-5

1A& An enumeration of the canonical )oo*s similar to that# which we ha$eplaced under DAMAS?S4 n' /E5 is accustomed in certain codices to )e set )efore the special Decree of ,E9AS1?S' 0e$ertheless among others it is no longer read in this place'Jf 2ohn the Apostle one epistle# of the other 2ohn the priest two epistles# )ut# of the Apostle 2ohn three epistles 4cf' n' /E#F&# FA5'

Then follows:

The 6rimac of the =oman 6ontiff and the 6atriarchal Sees M

4From the same epistle or 3Decretal#3 in the ear EF-5

1AC !1" After !all these" prophetic and e$angelical and apostolic writings !which we ha$e set forth a)o$e"# on which the Catholic Church ) the grace of ,od is founded# we ha$e thought this !fact" also ought to )e pu)lished# namel that# although the uni$ersal Catholic Church spread throughout the world has the one marriage of Christ# ne$ertheless the hol =oman Church has not )een preferred to the other churches ) reason of s nodical decrees# )ut she has held the primac ) the e$angelical $oice of the 9ord and Sa$ior sa ing:Thou art 6eter# and upon this roc* 1 will )uild m Church# and the gates of hell shall not pre$ail against it# and 1 will gi$e unto thee the *e s of the *ingdom of hea$en# and whatsoe$er thou shalt )ind upon earth# it shall )e )ound also in hea$en# and wh atsoe$er thou shalt loose upon earth# it shall )e loosed also in hea$en4 Matt' 1A:1/ f'5' There is added also the association of the most )lessed 6aul the Apostle# the $essel of election# who not at a different time# as the heretics sa # )ut at the one time# on one and the same da # while contending for the prize together with 6eter was crowned with a glorious death under Caesar 0ero in the Cit of =ome% and e>uall ha$e the consecrated the a)o$e+mentioned Church of =ome to Christ the 9ord and ha$e raised it a)o$e all other cities in the whole world ) their presence and their $enera)le triumph'

Accordingl the see of 6ETE= the Apostle of the Church of =ome is first#ha$ing neither spot# nor wrin*le# nor an thing of this *ind4Eph' -:&B5' 7ut the second see at Ale(andria was consecrated in the name of )lessed 6ETE= ) Mar* his disciple and e$angelist ' ' ' )ut the third in honor is considered the see of the most )lessed Apostle 6ETE= at Antioch' ' ' '

The Authorit of the Councils and the Fathers M

4From the same epistle or 3Decretal35

1AE !&" And although no one can la a foundation other than that# which has )een laid# which is Christ 2esus 4cf' 1 Cor' C:115# ne$ertheless for the purpose of instruction the hol # that is# the =oman Church# does not for)id these writings also# that is: the Sacred S nod of 01CEA ' ' ' E6HES?S ' ' ' 4and5 CHA9CEDJ0 ' ' ' to )e recei$ed after those of the Jld or 0ew Testament# which we regularl accept'

1A- !C" 9i*ewise the wor*s of )lessed Caecilius C prian ' ' ' 4 and in the same wa the wor*s of ,regor 0azianzen# 7asil# Athanasius# 2ohn !Chr sostom"" Theophilus# C ril of Ale(andria# Hilar # Am)rose# Augustine# 2erome# !and" 6rosper ma )e admitted 5 'Also the epistle of )lessed 9EJ the 6ope to Fla$ian 4dogmatic# see n' 1EC f'5 ' % if an one argues concerning the te(t of this one e$en in regard to one iota# and does not recei$e it in all respects re$erentl # let him )e anathema'

9i*ewise it decrees that the wor*s and treatises of all the orthodo( Fathers who in no 4wa 5 ha$e de$iated from the societ of the hol =oman Church ' ' ' ought to )e read'

9i*ewise# too# the decretal epistles# which the most )lessed 6opes ' ' ' ha$e written# ought to )e recei$ed with re$erence'

9i*ewise the deeds of the hol mart rs ' ' ' 4which5 with remar*a)le caution are not read in the hol =oman Church ' ' ' )ecause the names of those who wrote !them" are entirel un*nown ' ' ' lest an occasion of light moc*er arise' <e# howe$er# with the aforementioned Church $enerate with e$er de$otion )oth all the mart rs and the glorious com)ats of those who are *nown to ,od rather than to men'

9i*ewise we ac*nowledge with all honor the li$es of the Fathers# of 6aul# of Anthon # of Hilar # and of all the hermits# which howe$er the most )lessed 2erome has descri)ed'

4Finall man other writings are enumerated and praised# with addition howe$er: 5

7ut ' ' ' let the Dudgment of )lessed 6aul the Apostle lead the wa : 36ro$e' ' ' all things# hold that which is good3 41 Thess' -:&1 5'

Jther things which ha$e )een written or pu)lished ) heretics or schismatics# the Catholic and apostolic =oman Church in nowise recei$es' <e )elie$e that a few of these ' ' ' ought to )e appended'

The Apocr pha 3which are not accepted3 M

4From the same epistle or 3Decretal35

1AA !E" 4 After the long series of apocr pha has )een presented# the Decree of ,elasius is thus concluded: 5 These and f writings5 similar to these# which ' ' ' all the heresiarchs and their disciples# or the schismatics ha$e taught or written' ' ' ' ' ' ' we confess ha$e not onl )een reDected# )ut also )anished from the whole =oman Catholic and apostolic Church and with their authors and the followers of their authors ha$e )een condemned fore$er under the indissolu)le )ond of anathema'

The =emission of SinsM

4From the Tome of ,E9AS1?S# 30e forte#3 concerning

the )ond of the anathema# a)out the ear EF-5

1AB !-" The 9ord said thatto those sinning against the Hol Spirit# it should not )e forgi$en either here or in the future world 4 Matt' 1&:C&5' 7ut how man do we *now that sin against the Hol Spirit# such as $arious heretics ' ' ' who return to the Catholic faith# and here ha$e recei$ed the pardon of their )lasphem # and ha$e enDo ed the hope of gaining indulgence in the futureQ And not on this account is the Dudgment of the 9ord not true# or will it )e thought to )e in an wa wea*ened# since with respect to such men# if the continue to )e thus# the Dudgment remains ne$er to )e rela(ed at all% moreo$er# ne$er )ecause of such effects is it not imposed' Dust as conse>uentl is also that of the )lessed 2ohn the Apostle: There is a sin unto death: 1 do not sa that pra er should )e offered for this: and there is a sin not unto death: 1 do sa that pra er should )e offered for this4 1 2ohn -:1A# 1B5' 1t is a sin unto death for those persisting in the same sin% it is not a sin unto death for those withdrawing from the same sin' For there is no sin for whose remission the

Church does not pra # or which she cannot forgi$e those who desist from that same sin# or from which she cannot loose those who repent# since the power has )een di$inel gi$en to her# to whom it was said:<hatsoe$er ou shall forgi$e upon earth' ' ' 4cf'2ohn &.:&C 5 % 3whatsoe$er ou shall loose upon earth# shall )e loosed also in hea$en34Matt' 1/:1/ 5' 1n whatsoe$erall are 4included5# howsoe$er great the ma )e# and of whatsoe$er *ind the ma )e# although the Dudgment of them ne$ertheless remains true# ) which he is denounced 4as5 ne$er to )e loosed who continues in the course of them# )ut not after he withdraws from this same 4course5'

The Two 0atures of Christ M

4From the Tome of ,E9AS1?S# 30ecessarium#3 on

the two natures in Christ# !EF&+" EFA5

1A/ !C" Although# 1 sa # in accordance with this confession this must piousl )e )elie$ed regarding the conception of our 9ord# although it can in no wise )e e(plained# the Eut chiansassert that there is one nature# that is# the di$ine% and0estoriusnone the less mentions a single 4nature5 # namel # the human% if we must maintain two against the Eut chians# )ecause the draw out one# it follows that we should without dou)t proclaim also in opposition to 0estorius who declares one# that not one# )ut rather two e(isted as a unit from His )eginning# properl adding the human# contrar to Eut ches# who attempts to defend one# that is# the di$ine onl # in order to show that the two# upon which that remar*a)le m ster rests# endure there% in opposition to 0estorius indeed# who similarl sa s one# namel # the human# we ne$ertheless su)stitute the di$ine# so that in li*e manner we hold that two against hisonewith a true di$ision ha$e e(isted in the plenitude of this m ster from the primordial effects of His union# and we refute )oth who chatter in

a different wa of single4natures5# not each of them in regard to one onl # )ut )oth in respect to the a)iding possession of two natures: to wit# the human and di$ine# united from His )eginning without an confusion or defect'

!E" For although one and the same person is the 9ord 2esus Christ# and the whole ,od man and the whole man ,od# and whate$er there is of humanit # the ,od man ma*es his own# and whate$er there is of ,od# the man ,od possesses# ne$ertheless# granted that this remains a m ster and cannot )e e(plained in an degree# thus the whole man continues to )e what ,od is# 4asQ5 the whole ,od continues to )e whate$er man is ' ' ' M

ST' A0ASTAS1?S 11 EFA+EF/

The Jrdinations of Schismatics M

4From the epistle !1" 3E(ordium 6ontificatus mei3 to

Anastasius Augustus# EFA5

1AF !B" According to the most sacred custom of the Catholic Church# let the heart of our serenit ac*nowledge that no share in the inDur from the name of Acacius should attach to an of these whom Acacius the schismatic )ishop has )aptized# or to an whom he has ordained priests or le$ites according to the canons# lest perchance the grace of the sacrament seem less powerful when conferred ) an unDust 4person5' ' ' ' For if the ra s of that $isi)le sun are not stained ) contact with an 6ollution when the pass o$er the foulest places# much less is the $irtue of him who made that $isi)le 4sun5 fettered ) an unworthiness in the minister'

!/" Therefore# then# this person has onl inDured himself ) wic*edl administering the good' For the in$iola)le sacrament# which was gi$en through him# held the perfection of its $irtue for others'

The Jrigin of Souls and Jriginal Sin M

4From the epistle 37onum at>ue iucundum3 to the

)ishops of ,aul# August &C# EF/5

1B. !1" ' ' ' Certain heretics in ,aul thin* that ) a rational assertion the are persuaded of this# that Dust as the parents transmit )odies to the human race from material dregs# so also the )estow the $ital principle of the li$ing souls' ' ' ' How !therefore" do the # contrar to ,od8s will# with a $er carnal mind thin* that the soul made to the image of ,od is diffused and insinuated ) the mi(ture of human )eings# when that $er action ) Him# who did this in the )eginning# has not ceased e$en toda # Dust as He Himself said: M Father wor*s up to this time# and 1 wor* 4cf' 2ohn -:1B5Q Although li*ewise the ought to *now what is written: 3He who li$es unto eternit # created all things at the same timel 4Sir' 1/:15' 1f# then# pre$iousl according to

the Scripture He placed order and reason ) single species in e$er indi$idual creature !potentiall "# which cannot )e denied# and causall in the wor* pertaining to the creation of all things at the same time# after the consummation of which He rested on the se$enth da # )ut now operates $isi)l in the wor* pertaining to the passage of time e$en up to the present# M let the sound doctrines then rest# namel # that He# who calls those# which are not# Dust as those that are 4cf'=om' E:1B5# imparts souls'

!E" 7 the reasoning of which the thin* perhaps that the spea* piousl and well# in declaring that the souls are Dustl handed down ) pa rents# since the are entangled with sins# the ought to )e separated from them ) this wise sundering# )ecause nothing else can )e transmitted ) them than what has )een )rought to pass ) their own e$il presumption# that is# guilt and the punishment of sin# which their offspring ha$e followed through the $ine+ )ranch M and clearl show so that men are )orn $icious and distorted' 1n this alone at an rate ,od is clearl seen to ha$e no communion# !and" lest an fall into this necessar destruction# He has pre$ented it ) an in)orn terror of death and has gi$en warning of it' Therefore# through the $ine+)ranch what is transmitted ) the parents e$identl appears# and what ,od has operated from the )eginning e$en to the end# and what He is operating is shown'

ST' S@MMACH?S EF/+-1E

ST' HJ=M1SDAS -1E+-&C

The 1nfalli)ilit of the =oman 6ontiff M

439i)ellus professionis fidei3 added to the epistle

31nter ea >uae3 to the )ishops of Spain# April &# -1B5

1B1 4Jur5 first safet is to guard the rule of the right faith and to de$iate in no wise from the ordinances of the Fathers% )ecause we cannot pass o$er the statement of our 9ord 2esus Christ who said: 3Thou art 6eter and upon this roc* 1 will )uild m church3 ' ' ' 4Matt' 1A:1/5' These 4words5 which were spo*en# are pro$ed ) the effects of the deeds# )ecause in the Apostolic See the Catholic religion has alwa s )een preser$ed without stain' Desiring not to )e separated from this hope and faith and following the ordinances of the Fathers# we anathematize all heresies# especiall the heretic 0estorius# who at one time was )ishop of the cit of Constantinople# condemned in the Council of E6HES?S ) the )lessed CE9EST10E# 6ope of the Cit of =ome#M and ) the $enera)le man C ril# high priest of the Cit of Ale(andria' Similiarl anathematizing )oth Eut ches and Dioscorus of Ale(andria condemned in the hol S nod of CHA9CEDJ0 4see n' 1E/5 which we follow and em)race# which following the sacred Council of 01CEA proclaimed the apostolic faith# we detest )oth Timoth the parricide# surnamed the Cat# and li*ewise his disciple and follower in all things# 6eter of Ale(andria' <e condemn# too# and anathematize Acacius# formerl )ishop of Constantinople# who was condemned ) the Apostolic See# their confederate and follower# or those who remained in the societ of their communion# )ecause Acacius Dustl merited a sentence in condemnation li*e theirs in whose communion he mingled' 0o less do we condemn 6eter of Antioch with his followers# and the followers of all mentioned a)o$e'

1B& Moreo$er# we accept and appro$e all the letters of )lessed 9EJ the 6ope# which he wrote regarding the Christian religion# Dust as we said )efore# following the Apostolic See in all things# and e(tolling all its ordinances' And# therefore# 1 hope that 1 ma merit to )e in the one communion with ou# which the Apostolic See proclaims# in which there is the whole and the true and the perfect solidit of the Christian religion# promising that in the future the names of those separated from the communion of the Catholic Church# that is# those not agreeing with the Apostolic See# shall not )e read during the sacred m steries' 7ut if 1 shall attempt in an wa to de$iate from m profession# 1 confess that 1 am a confederate in m opinion with those whom 1 ha$e condemned' Howe$er# 1 ha$e with m own hand signed this profession of mine# and to ou# HJ=M1SDAS# the hol and $enera)le 6ope of the Cit of =ome# 1 ha$e directed it'

The Canon# 6rimac # Councils# Apocr pha M

4From epistle 1&- or 3Decretal ' ' ' on di$ine scriptures3 in the ear -&.5

1BC 7esides those which are containedin the Decretal of ,elasius# 4 n' 1A&5 here# after the S nod of Ephesus 3Constantinopolitana !1"3 was also inserted: then was added:7ut e$en if an councils thus far ha$e )een instituted ) the hol Fathers# we ha$e decreed that after the authorit of those four the must )e )oth *ept and recei$ed'

The Authorit of St' Augustine

4From the epistle 3Sicut rationi3 to 6ossessor# August 1C# -&.5 M

1BCa -' @et what the =oman# that is the Catholic# Church follows and preser$es concerning free will and the grace of ,od can )e a)undantl recognized )oth in the $arious )oo*s of the )lessed Augustine# and especiall 4in those5 to Hilar and 6rosper# )ut the prominent chapters are contained in the ecclesiastical archi$es and if these are lac*ing there and ou )elie$e them necessar # we esta)lish 4them5# although he who diligentl considers the words of the apostle# should *now clearl what he ought to follow'

ST' 2JH0 1 -&C+-&A

ST' FE91I 111 -&A+-C.

CJ?0C19 JF J=A0,E 11 -&F M

Confirmed ) 7oniface 11 !against the Semipelagians"

Jriginal Sin# ,race# 6redestination M

1BC) To us# according to the admonition and authorit of the Apostolic See# it has seemed Dust and reasona)le that we should set forth to )e o)ser$ed ) all# and that we should sign with our own hands# a few chapters transmitted M to us ) the Apostolic See# which were collected ) the ancient fathers from the $olumes of the Sacred Scripture especiall in this cause# to teach those who thin* otherwise than the ought' '''

1BE 41' Jriginal sin5 Can' 1' 1f an one sa s that ) the offense of Adam8s transgression not the whole man# that is according to )od and soul# was changed for the worse 4St' Augustine5# M )ut )elie$es that while the li)ert of the soul endures without harm# the )od onl is e(posed to corruption# he is decei$ed ) the error of 6elagius and resists the Scripture which sa s:3The soul# that has sinned# shall die3 4 Ezech' 1/:&.5% and: 3Do ou not *now that to whom ou show oursel$es se r$ants to o)e # ou are the ser$ants of him whom ou o)e Q34 =om' A:1A5% and: An one is adDudged the sla$e of him ) whom he is o$ercome 4 & 6et'&:1F5'

1B- Can' &' 1f an one asserts that Adam8s transgression inDured him alone and not his descendants# or declares that certainl death of the )od onl # which is the punishment of sin# )ut not sin also# which is the death of the soul# passed through one man into the whole human race# he will do an inDustice to ,od# contradicting the Apostle who sa s: Through one man sin entered in the world# and through sin death# and thus death passed into all men# in whom all ha$e sinned4=om' -:1&% Cf' St' Augustine5' M

1BA 411 ,race5 Can' C' 1f an one sa s that the grace of ,od can )e )estowed ) human in$ocation# )ut that the grace itself does not )ring it to pass that it )e in$o*ed ) us# he contradicts 1saias the 6rophet# or the Apostle who sa s the same thing: 31 was found ) those who were not see*ing me: 1 appeared openl to those# who did not as* me34 =om' 1.:&.% cf'1s' A-:1 5'

1BB Can' E' 1f an one contends that in order that we ma )e cleansed from sin# ,od waits for our good will# )ut does not ac*nowledge that e$en the wish to )e purged is produced in us through the infusion and operation of the Hol Spirit# he opposes the Hol Spirit Himself# who sa s through Solomon: 3,ood will is prepared ) the 9ord34 6ro$' /:C-: 9II5# and the Apostle who )eneficiall sa s:31t is ,od# who wor*s in us )oth to will and to accomplish according to his good will3 46hil' &:1C5'

1B/ Can' -' 1f an one sa s# that Dust as the increase 4of faith5 so also the )eginning of faith and the $er desire of credulit # ) which we )elie$e in Him who Dustifies the impious# and !) which" we arri$e at the regeneration of hol )aptism !is" not through the gift of grace# that is# through the inspiration of the Hol Spirit reforming our will from infidelit to faith# from impiet to piet # )ut is naturall in us# he is pro$ed !to )e" antagonistic to the doctrine of the Apostles# since )lessed 6aul sa s:<e trust# that he who )egins a good wor* in us# will perfect it unto the da of Christ 2esus46hil' 1:A5% and the following: 1t was gi$en to ou for Christ not onl that ou ma )elie$e in Him# )ut also# that ou ma suffer for Him46hil' 1:&F5% and:7 grace ou are made safe through faith# and this not of o ursel$es% for it is the gift of ,od4Eph' &:/' For those who sa that faith# ) which we )elie$e in ,od# is natural# declare that all those who are alien to the Church of Christ are in a measure faithful 4cf' St' Augustine5' M

1BF Can' A' 1f an one asserts that without the grace of ,od merc is di$inel gi$en to us when we )elie$e# will# desire# tr # la)or# pra # watch# stud # see*# as*# urge# )ut does not confess that through the infusion and the inspiration of the Hol Spirit in us# it is )rought a)out that we )elie$e# wish# or are a)le to do all these things as we ought# and does not Doin either to human humilit or o)edience the help of grace# nor agree that it is the gift of His grace that we are o)edient and hum)le# opposes the Apostle who sa s: <hat ha$e ou# that ou ha$e not recei$edQ 41 Cor' E:B5% and:7 the grace of ,od 1 am that# which 1 am 4 1 Cor' 1-:1. % cf' St' Augustine and St' 6rosper of A>uitaine5' M

1/. Can' B' 1f an one affirms that without the illumination and the inspiration of the Hol Spirit#++who gi$es to all sweetness in consenting to and )elie$ing in the truth#++through the strength of nature he can thin* an thing good which pertains to the sal$ation of eternal life# as he should# or choose# or consent to sal$ation# that is to the e$angelical proclamation# he is decei$ed ) the heretical spirit# not understanding the $oice of ,od spea*ing in the ,ospel:3<ithout me ou can do nothi ng3 42ohn 1-:-5% and that of the Apostle: 0ot that we are fit to thin* e$er thing ) oursel$es as of oursel$es# )ut our sufficienc is#from ,od4& Cor' C:-% cf'

St' Augustine5' M

1/1 Can' /' 1f an one maintains that some ) merc # )ut others ) free will# which it is e$ident has )een $itiated in all who ha$e )een )orn of the transgression of the first man# are a)le to come to the grace of )aptism# he is pro$ed to )e inconsistent with the true faith' For he asserts that the free will of all was not wea*ened ) the sin of the first man# or assuredl was inDured in such a wa # that ne$ertheless certain ones ha$e the power without re$elation of ,od to )e a)le ) themsel$es to see* the m ster of eternal sal$ation' How contrar this is# the 9ord Himself pro$es# who testifies that not some# )ut no one can come to Him# e(cept whom the Father draws42ohn A:EE5# and Dust as he sa s to 6ETE=:37lessed art thou# Simon 7ar+2ona# )ecause fles h and )lood hath not re$ealed it to ou# )ut m Father# whois in hea$en3 4Matt' 1A:1B5% and the Apostle: 0o one can sa 9ord 2esus e(cept in the Hol Spirit 41 Cor' 1&:C% cf+ St' 6rosper5' M

1/& Can' F ' 3The assistance of ,od'1t is a di$ine gift# )oth when we thin* rightl and when we restrain our feet from falsit and inDustice% for as often as we do good# ,od operates in us and with us# that we ma wor*3 4St' 6rosper 5'M

1/C Can' 1.' The assistance of ,od' The assistance of ,od ought to )e implored alwa s e$en ) those who ha$e )een re)orn and ha$e )een healed# that the ma arri$e at a good end# or ma )e a)le to continue in good wor* 4cf' St' 6rosper5' M

1/E Can' 11' 3The o)ligation of $ows' 0o one would rightl $ow an thing to ,od# unless he accepts from Him what he $ows3 4St' 6rosper5 M as it is written: And what we ha$e recei$ed from our hand# we gi$e to ou 4 1 Chron' &F:1E 5'

1/- Can' 1&' 3,od lo$es such as us',od lo$es us# such as we shall )e ) His gift# not such as we are ) our own merit3 4St' 6rosper5'M

1/A Can' 1C' The restoration of free will' Freedom of will wea*ened in the first man cannot )e repaired

e(cept through the grace of )aptism% cc once it has )een lost# it cannot )e restored e(cept ) Him ) whom it could )e gi$en' Thus Truth itself sa s: 1f the Son li)erates ou# then ou will )e trul free3 4 2ohn /:CA % St' 6rosper5' M

1/B Can' 1E' 30o wretched person is freed from miser # howe$er small# unless he is first reached ) the merc of ,od3 4St' 6rosper5 M Dust as the 6salmist sa s:9et th merc # 9ord# speedil anticipate us 4 6s' B/:/ 5% and also: 3M ,od# His merc will pre$ent me346s' -/:11 5'

1// Can' 1-' 3From that which ,od fashioned# Adam was changed ) his own ini>uit # )ut for the worse' From that which inDustice has effected# the faithful !man" is changed ) the grace of ,od# )ut for the )etter' Therefore# the former change was !the result" of the first transgression# the latter according to the 6salmistis the change of the right hand of the Most High 4 6s' BA:11 53 4St' 6rosper5' M

1/F Can' 1A' 39et no one glor in that which he seems to possess# as if he did not recei$e !it"# or thin* that he has recei$ed !it" for this reason# )ecause the sign appeared from without# either that it might )e read# or sounded that it might )e heard' For thus sa s the Apostle: 1f Dustice ! is" through the law# then Christ died for nothing 4 ,al' &:&15: ascending on high he led capti$it capti$e# he ga$e gifts to men4 Eph' E:/% cf'6s' AB:1F5' <hoe$er has# has from Him# )ut whoe$er denies that he has from Him# either does not trul possess# or that#which he possesses# is ta*en awa from him 4 Matt' &-:&F53 4St' 6rosper5' M

1F. Can' 1B' 3<orldl desire creates the fortitude of the ,entiles# )ut the charit of ,od# whichis diffused in our hearts#not ) free will# which is from us# )ut) the Hol Spirit# which is gi$en to us4 =om' -:-5 produces the fortitude of the Christians3 4St' 6rosper5'M

1F1 Can' 1/'3That grace is preceded ) no merits'A reward is due to good wor*s# if the are performed% )ut grace# which is not due# precedes# that the ma )e done3 4St' 6rosper5' M

1F& Can' 1F' 3That no one is sa$ed e(cept ) ,od8s merc ' E$en if human nature remained in that integrit

in which it was formed# it would in no wa sa$e itself without the help of its Creator% therefore# since without the grace of ,od it cannot guard the health which it recei$ed# how without the grace of ,od will it )e a)le to reco$er what it has lostQ3 4St' 6rosper5 M

1FC Can' &.'3That without ,od man can do no good' ,od does man good things in man# which man does not do% indeed man can do no good that ,od does not e(pect that man do3 4St' 6rosper5'M

1FE Can' &1'30ature and grace'2ust as the Apostle most trul sa s to those# who# wishing to )e Dustified in the law# ha$e fallen e$en from grace: if Dustice is from the law# then Christ died in $ain 4 ,al' &:&1 5% so it is most trul said to those who thin* that grace# which the faith of Christ commends and o)tains# is nature: 1f Dustice is through nature# then Christ died in $ain' For the law was alread here# and it did not Dustif % nature# too# was alread present# and it did not Dustif ' Therefore# Christ did not die in $ain# that the law also might )e fulfilled through Him# who said:1 came not to destro the law# )ut to fulfill !it" 4Matt' -:1B5# and in order that nature ruined ) Adam# might )e repaired ) Him# who said: He cameto see* and to sa$e that which had )een lost4 9u*e 1F:1.53 4St' 6rosper5'M

1F- Can' &&' 3Those things which are peculiar to men'0o one has an thing of his own e(cept l ing and sin' 7ut if man has an truth and Dustice# it is from that fountain for which we ought to thirst in this desert# that )edewed ) some drops of water from it# we ma not falter on the wa 3 4St' 6rosper5'M

1FA Can' &C' 3The good will of ,od and of man' Men do their own will# not ,od8s# when the do what displeases ,od% )ut when the do what the wish# in order to ser$e the di$ine will# e$en though willingl the do what the do# ne$ertheless it is the will of Him ) whom what the will is )oth prepared and ordered3 4St' 6rosper5' M

1FB Can' &E' 3The )ranches of the $ine' Thus there are )ranches in the $ine#not that the ma )estow an thing upon the $ine# )ut that the ma recei$e from it the means ) which the ma li$e% so trul the $ine is in the )ranches# that it ma furnish $ital nourishment to these# not ta*e it from them' And ) this it is an ad$antage to the disciples# not to Christ# that each ha$e Christ a)iding in him# and that each a)ide in Christ' For if the )ranch is cut off# another can sprout forth from the li$ing root% )ut that which has )een

cut off# cannot li$e without tile root 42ohn 1-:- ff'53 4St' 6rosper5' M

1F/ Can' &-' 3The lo$e with which we lo$e ,od'Trul to lo$e ,od is a gift of ,od' He Himself has granted that He )e lo$ed# who though not lo$ed lo$es' Although we were displeasing we were lo$ed# so that there might )e produced in us 4something5 ) which we might please' For theSpiritwhom we lo$e together with the Father and the Son pours forth the charit 4of the Father and the Son5in our hearts4=om' -:-53 4St' 6rosper5' M

1FF And thus according to the statements of the Hol Scriptures written a)o$e# or the e(planations of the ancient Fathers# ,od )eing propitious# we ought to proclaim and to )elie$e that through the sin of the first man free will was so changed and so wea*ened that afterwards no one could either lo$e ,od as he ought# or )elie$e in ,od# or perform what is good on account of ,od# unless the grace of di$ine merc reached him first' Therefore# we )elie$e that in the 4case of5 the Dust A)el# and 0oah and A)raham# and 1saac# and 2aco)# and all the multitude of the ancient saints that illustrious faith which the Apostle 6aul proclaims in their praise 4He)' 115# was conferred not ) tile good of nature# which had )een gi$en )efore in 4the case of5 Adam# )ut through the grace of ,od' E$en after the coming of the 9ord we *now and li*ewise )elie$e that this grace was not held in the free will of all who desired to )e )aptized# )ut was )estowed ) the )ount of Christ# according to what has alread )een said often# and 6aul the Apostle declares: 1t has )een gi$en to ou for Christ# not onl # that ou ma )elie$e in him# )ut also that ou ma suffer for him 46hil' 1:&F5% and this: ,od# who has )egun a good wor* in ou# will perfect it e$en to the da of our 9ord46hil' 1:A5% and this: 7 grace ou are made safe through faith# and this not of oursel$es: for it is the gift of ,od4Eph' &:/5% and that which the Apostle sa s a)out himself:1 ha$e o)tained merc # that 1 ma )e faithful 4 1 Cor' B:&-%1 Tim' 1:1C5% he did not sa : 3)ecause 1 was#3 )ut: 3that 1 ma )e'3 And that: <hat ha$e ou# that ou ha$e not recei$edQ41 Cor' E:B5' And that:E$er good gift# and e$er perfect gift is from a)o$e# coming down from the Father of lights 4 2as' 1:1B 5' And that: 0o one has an thing# e(cept it has )een gi$en him from a)o$e 42ohn C:&B5' 1nnumera)le are the testimonies of the Sacred Scriptures which can )e )rought forward to pro$e grace# )ut the are passed o$er out of a desire for )re$it % also )ecause# in truth# more 4proofs5 will not profit those for whom a few do not suffice'

4111' 6redestination5 According to the Catholic faith we )elie$e this also# that after grace has )een recei$ed through )aptism# all the )aptized with the help and cooperation of Christ can and ought to fulfill what pertains to the sal$ation of the soul# if the will la)or faithfull ' <e not onl do not )elie$e that some ha$e )een trul predestined to e$il ) di$ine power# )ut also with e$er e(ecration we pronounce anathema upon those# if there are 4an such5# who wish to )elie$e so great an e$il' This# too# we profess and )elie$e unto

sal$ation# that in e$er good wor* we do not )egin# and afterwards are helped ) the merc of ,od# )ut He Himself# with no preceding good ser$ices 4on our part5# pre$iousl inspires us with faith and lo$e of Him# so that we ma )oth faithfull see* the sacraments of )aptism# and after )aptism with His help )e a)le to perform those 4acts5 which are pleasing to Him' So $er clearl we should )elie$e that the faith+so admira)le+)oth of that famous thief# whom the 9ord restored to his nati$e land of paradise 49u*e &C:EC5# and of Cornelius the centurion# to whom the angel of the 9ord was sent 4 Acts 1.:C5# and of Nacheus# who deser$ed to recei$e the 9ord Himself 49u*e 1F:A5# was not from nature# )ut a gift of ,od8s )ount ' 7J01FACE 11 -C.+-C& Confirmation of the Council of Jrange 11 M 4From the letter 36er filium nostrum3 to Caesarius of Arles# 2anuar &-# -C15' &..a 1 ' ' ' To our petition# which ou ha$e composed with lauda)le solicitude for the Faith# we ha$e not dela ed to gi$e a Catholic repl ' For ou point out that some )ishops of the ,auls# although the now agree that other goods are )orn of ,od8s grace# thin* that faith# ) which we )elie$e in Christ# is onl of nature# not of grace% and that !faith" has remained in the free will of man from Adam+which it is a sin to sa and is not e$en now conferred on indi$iduals ) the )ount of ,od8s merc % as*ing that# for the sa*e of ending the am)iguit # we confirm ) the authorit of the Apostolic See our confession# in which in the Jpposite wa ou e(plain that right faith in Christ and the )eginning of all good will# according to Catholic truth# is inspired in the minds of indi$iduals ) the preceding grace of ,od' &..) &' And therefore# since man Fathers# and a)o$e all 7ishop Augustine of )lessed memor # )ut also our former high priests of the Apostolic See are pro$ed to ha$e discussed this with such detailed reasoning that there should )e no further dou)t in an one that faith itself also comes to us from grace# we ha$e thought that we should desist from a comple( response# especiall since according to these statements from the Apostle which ou ha$e arranged# in which he sa s: 1 ha$e o)tained merc # that 1 ma )e faithful 41 Cor' B:&-5# and elsewhere: 1t has )een gi$en to ou# for Christ# not onl that ou ma )elie$e in Him# )ut also that ou ma suffer for Him 46hil' 1:&F5# it clearl appears that the faith ) which we )elie$e in Christ# Dust as all )lessings# comes to each man from the gift of supernal grace# not from the power of human nature' And this# too# we reDoice that our Fraternit # after holding a meeting with certain priests of the ,auls# understood according to the Catholic faith# namel in these matters in which with one accord# as ou ha$e indicated# the e(plained that the faith# ) which we )elie$e in Christ# is conferred ) the preceding grace of ,od% adding also that there is no good at all according to ,od# that an one can will# or )egin# or accomplish without the grace of ,od# since our Sa$ior Himself sa s: <ithout Me ou can do nothing3 42ohn 1-:-5' For it is certain and Catholic that in all )lessings of which the chief is faith# though we do not will it# the merc of ,od precedes us# that we ma )e steadfast in faith# Dust as Da$id the prophet sa s: 3M ,od# his merc will pre$ent me3 46s' -/:115% and again: M merc is with him 46s' //:&-5% and elsewhere: His merc follows me 4 6s' &&:A5' And similarl )lessed 6aul sa s: Jr did an one first gi$e to him# and will he )e rewarded )

himQ Since from him# and through him# andin him are all things4 =om' 11:C- f'5' So we mar$el $er much that those# who )elie$e the contrar # are oppressed ) the remains of an ancient error e$en to the point that the do not )elie$e that we come to Christ ) the fa$or of ,od# )ut ) that of nature# and sa that the good of that $er nature# which is *nown to ha$e )een per$erted ) Adam8s sin# is the author of our faith rather than Christ% and do not percei$e that the contradict the statement of the master who said: 0o one comes to me# e(cept it )e gi$en to him ) m Father 4 2ohn A:EE5% )ut the also oppose )lessed 6aul li*ewise# who e(claims to the He)rews:9et us run in the contest proposed to us# loo*ing uponthe author and finisher of faith# 2esus Christ4 He)' &:1 f'5' Since this is so# we cannot disco$er what the impute to the human will without the grace of ,od for )elief in Christ# since Christ is the author and consummator of faith' C' Therefore# we salute 4 ou5 with proper affection# and appro$e our confession written a)o$e in agreement with the Catholic rules of the Fathers' 2JH0 11 -CC+-C3Jne of the Trinit Suffered#3 and the 7lessed Hirgin Mar # Mother of ,od M 4From epistle !C" 3Jlim >uidem3 to the senators of Constantinople# March# -CE5 &.1 4Since5 2ustinian the Emperor# our son# as ou ha$e learned from the tenor or his epistle# has signified that arguments ha$e arisen with regard to these three >uestions# whether one of the Trinit can )e called Christ and our ,od# that is# one hol person of the three persons of the Hol Trinit whether the ,od Christ incapa)le of suffering )ecause of deit endured 4suffering in5 the flesh% whether properl and trul !the Mother of ,od and the Mother of ,od8s <ord )ecome incarnate from her" the Mother of our 9ord ,od Christ ought to )e called Mar e$er Hirgin' 1n these matters we ha$e recognized the Catholic faith of the Emperor# and we show that this is clearl so from the e(amples of the prophets# and of the Apostles# or of the Fathers' For in these e(amples we clearl point out that one of the Hol Trinit is Christ# that is# one of the three persons of the Hol Trinit is a hol person or su)stance# which the ,ree*s call !,ree* te(t deleted" 4$arious witnesses are )rought forward# as ,en' C:&&% 1 Cor' /:A% the 0icene Creed% 6roclus8 letter to the <esterners# etc'5% )ut let us confirm ) these e(amples that ,od trul endured in the flesh 4Deut' &/:AA% 2ohn 1E:A% Matt' C:/% Acts C:1-#: &.# &/% 1 Cor' &:/% C rilli anath' 1&% 9EJ ad Fla$ium etc'5' &.& <e rightl teach that the glorious Hol e$er Hirgin Mar is ac*nowledged ) Catholic men 4to )e5 )oth properl and trul the one who )ore ,od# and the Mother of ,od8s <ord# )ecome incarnate from her' For He Himself deigned from earliest times properl and trul to )ecome incarnate and li*ewise to )e )orn of the hol and glorious Hirgin Mother' Therefore# )ecause the Son of ,od was properl and trul made flesh

from her and )orn of her# we confess that she was properl and trul the Mother of ,od made incarnate and )orn from her# and !properl indeed"# lest it )e )elie$ed that the 9ord 2esus recei$ed the name of ,od through honor or grace# as the foolish 0estorius thin*s% )ut trul for this reason# lest it )e )elie$ed that He too* flesh in a phantasm or some other manner# not true flesh from the $irgin# Dust as the impious Eut ches has asserted' ST' A,A6ET?S 1 -C-+-CA ST' S19HE=1?S -CA+!-CB"+-E.

H1,191?S !-CB" -E.+--Canons against Jrigen M 4From the 7oo* against Jrigen of the Emperor 2ustinian# -EC5 &.C Can' 1' 1f an one sa s or holds that the souls of men pre+e(isted# as if the were formerl minds and hol powers# )ut ha$ing recei$ed a surfeit of )eholding the Di$init # and ha$ing turned towards the worse# and on this account ha$ing shuddered !apops cheisas" at the lo$e of ,od# in conse>uence )eing called souls !ps chae" and )eing sent down into )odies for the sa*e of punishment# let him )e anathema' &.E Can' &' 1f an one sa s and holds that the soul of the 9ord pre+e(isted# and was united to ,od the <ord )efore His incarnation and )irth from the Hirgin# let him )e anathema' &.- Can' C' 1f an one sa s or holds that the )od of our 9ord 2esus Christ was first formed in the wom) of the hol Hirgin# and that after this ,od# the <ord# and the soul# since it had pre+e(isted# were united to it# let him )e anathema' &.A Can' E' 1f an one sa s or holds that the <ord of ,od was made li*e all the hea$enl orders# ha$ing )ecome a Cheru)im for the Cheru)im# a Seraphim for the Seraphim# and e$identl ha$ing )een made li*e all the powers a)o$e# let him )e anathema' &.B Can' -' 1f an one sa s or maintains that in resurrection the )odies of men are raised up from sleep spherical# and does not agree that we are raised up from sleep upright# let him )e anathema' &./ Can' A' 1f an one sa s that the s* # and the sun# and the moon and the stars# and the waters a)o$e the hea$ens are certain li$ing and material M powers# let him )e anathema' &.F Can' B' 1f an one sa s or holds that the 9ord Christ in the future age will )e crucified in )ehalf of the demons# Dust as !He was" for the sa*e of men# let him )e anathema'

&1. Can' /' 1f an one sa s or holds that the power of ,od is limited# and that He has accomplished as much as He has comprehended# let him )e anathema' &11 Can' F' 1f an one sa s or holds that the punishment of the demons and of impious men is temporar # and that it will ha$e an end at some time# that is to sa # there will )e a complete restoration of the demons or of impious men# let him )e anathema' CJ?0C19 JF CJ0STA0T10J69E 11 --C Ecumenical H !concerning the three Chapters" Ecclesiastical Tradition M &1& <e confess that !we" hold and declare the faith gi$en from the )eginning ) the great ,od and our Sa$ior 2esus Christ to the Hol Apostles# and preached ) them in the whole world% which the sacred Fathers )oth confessed and e(plained# and handed down to the hol churches# and especiall 4those Fathers5 who assem)led in the four sacred S nods# whom we follow and accept through all things and in all things ' ' ' Dudging as at odds with piet all things# indeed# which are not in accord with what has )een defined as right faith ) the same four hol Councils# we condemn and anathematize them' Anathemas Concerning the Three Chapters M 41n part identical with 3Homologia3 of the Emperor# in the ear --15 &1C Can' 1' 1f an one does not confess that !there is" one nature or su)stance of the Father and of the Son and of the Hol Spirit# and one power and one might# and that the Trinit is consu)stantial# one ,odhead )eing worshipped in three su)sistences# or persons# let such a one )e anathema' For there is one ,od and Father# from whom are all things# and one 9ord 2esus Christ# through whom are all things# and one Hol Spirit# in whom are all things' &1E Can' &' 1f an one does not confess that there are two generations of the <ord of ,od# the one from the Father )efore the ages# without time and incorporeall # the other in the last da s# when the same came down from hea$en# and was incarnate of the hol and glorious Mother of ,od and e$er Hirgin Mar # and was )orn of her# let such a one )e anathema' &1- Can' C' 1f an one sa s that one 4person5 is the <ord of ,od who performed miracles# and another the Christ who suffered# or sa s that ,od the <ord was with Christ when 1le was )orn of a woman# or was with Him as one in another# )ut not that the same 4person5 is our 9ord 2esus Christ# the <ord of ,od# incarnate and made man# and that )oth the miracles and the sufferings which He $oluntaril endured in the flesh were

of the same person# let such a one )e anathema' &1A Can' E' 1f an one sa s that the union of the <ord of was made according to grace# or according to operation# dignit # or according to e>ualit of honor# or according relation# or temperament# or power# or according to good was pleasing to ,od the <ord )ecause it seemed well to Himself# as 4mad5 Theodore declares% or according to which the 0estorians who call ,od the <ord 2esus and Christ# and name the man separatel Christ and the Son# and# though plainl spea*ing of two persons# pretend to spea* of one person and one Christ according to name onl # and honor# and dignit # and worship# )ut does not confess that the union of the <ord of ,od to a )od animated with a rational and intellectual soul# too* place according to composition or according to su)sistence# as the Hol Fathers ha$e taught# and on this account one su)sistence of Him# who is the 9ord 2esus Christ# one of the Hol Trinit # let such a one )e anathema' For# since the union is thought of in man wa s# some following the impiet of Appollinaris and Eut ches# consenting to the disappearance of those who ha$e come together# worship the union according to confusion% others thin*ing li*e Theodore and 0estorius# reDoicing in the di$ision# introduce the accidental union' 7ut the Hol Church of ,od# reDecting the impiet of each heres # confesses the union of ,od8s <ord to the )od according to composition# that is according to su)sistence' For the union through composition in the m ster a)out Christ not onl preser$es unconfused what ha$e come together )ut )esides does not admit a di$ision' &1B Can' -' 1f an one accepts the one su)sistence of our 9ord 2esus Christ as admitting the significance of man su)sistences# and on this account attempts to introduce in the m ster a)out Christ two su)sistences or two persons# and of the two persons introduced ) him# he spea*s of one person according to dignit # and honor# and adoration# Dust as mad Theodore and 0estorius ha$e written# and he falsel accuses the sacred s nod of Chalcedon of using the e(pression 3of one su)sistence3 according to this impious conception# )ut does not confess that the word of ,od was united to a )od according to su)sistence# and on this account one su)sistence of Him# that is one person# and that thus# too# the hol Council of Chalcedon confessed one su)sistence of our 9ord 2esus Christ# let such a one )e anathema' For# the Hol Trinit did not recei$e the addition of a person or of a su)sistence when one of the Hol Trinit # ,od the <ord# )ecame incarnate' &1/ Can' A' 1f an one sa s that the hol glorious e$er+$irgin Mar is falsel )ut not trul the Mother of ,od% or !is the Mother of ,od" according to relation# as if a mere man were )orn# )ut not as if the <ord of ,od )ecame incarnate 4and of her5 from her# )ut the )irth of the man according to them )eing referred to the <ord of ,od as )eing with the man when he was )orn# and falsel accuses the hol s nod of Chalcedon of proclaiming the Hirgin Mother of ,od according to this impious conception which was in$ented ) Theodore% or# if an one calls her the mother of the man or the mother of the Christ# as if the Christ were not ,od# )ut does not confess that she is e(actl and trul the Mother of ,od# )ecause ,od the <ord# )orn of the Father )efore the ages# was made flesh from her in the last da s# and that thus the hol S nod of Chalcedon confessed her !to )e"# let such a one )e anathema' &1F Can' B' 1f an one spea*ing on the two natures does not confess that our 9ord 2esus Christ is

ac*nowledged as in His Di$init as well as in His Manhood# in order that ) this he ma signif the difference of the natures in which without confusion the mar$elous union was )orn# and that the nature of the <ord was not changed into that of the flesh# nor was the nature of the flesh changed into that of the <ord !for each remains e(actl as it is ) nature# and the union has )een made according to su)sistence" )ut with a $iew to di$ision ) part% if he accepts such an e(pression as this with regard to the m ster of Christ# or# ac*nowledging a num)er of natures in the same one 9ord our 2esus Christ the <ord of ,od made flesh# )ut does not accept the difference of these 4natures5 of which He is also composed# )ut which is not destro ed ) the union !for one is from )oth# and through one )oth"# )ut in this uses num)er in such a wa # as if each nature had its own su)sistence separatel # let such a one )e anathema' &&. Can' /' 1f an one who agrees that a union has )een )orn of the two natures of di$init and humanit # or who sa s that one nature of the <ord of ,od has )een made flesh# does not accept these !e(pressions" as the hol Fathers ha$e taught# namel # that of the nature of ,od and of that of man# the union ha$ing ta*en place according to su)sistence# one Christ was produced% )ut from such words attempts to introduce one nature or su)stance of ,odhead and humanit of Christ# let such )e anathema' For# while asserting that the onl +)egotten <ord is united according to su)sistence# we do not sa that an confusion of the natures with each other has )een produced% )ut rather we )elie$e that while each remains e(actl as it is# the <ord has )een united to the flesh' Therefore# there is one Christ# ,od and man# the same 4person )eing5 consu)stantial with the Father according to the Di$init # and the same consu)stantial with us according to the humanit # for the Church of ,od e>uall detests and anathernatizes those who di$ide or cut part ) part# and those who confuse the m ster of the di$ine dispensation of Christ' &&1 Can' F' 1f an one sa s that Christ is adored in two natures and as a result of this two !forms of" adoration are introduced# a special one for ,od the <ord# and a special one for the man% or# if an one with a $iew to the destruction of the humanit # or to the confusing of Di$init and the humanit # tal*ing of one nature or su)stance of those who ha$e come together# thus adores Christ )ut does not adore with one worship ,od the <ord incarnate with His own flesh# Dust as the Church of ,od has accepted from the )eginning# let such a one )e anathema' &&& Can' 1.' 1f an one does not confess that 2esus Christ# our 9ord# who was crucified in the flesh is true ,od# and 9ord of glor # and one of the Hol Trinit # let such a one )e anathema' &&C Can' 11' 1f an one does not anathematize Arius# Eunomius# Macedonius# Apollinarius# 0estorius# Eut ches# and Jrigen# in compan with their sinful wor*s# and all other heretics# who ha$e )een condemned ) the Hol Catholic and Apostolic Church and ) the four hol s nods a)o$e+mentioned# and those of the a)o$e+mentioned heretics who ha$e thought or thin* li*ewise# and ha$e remained in their impiet until the end# let such a one )e anathema' &&E Can' 1&' 1f an one defends the impious Theodore of Mopsuestia# who said that one was ,od the <ord# and another the Christ# who was trou)led ) the sufferings of the soul and the longings of the flesh# and

who graduall separated Himself from worse things# and was impro$ed ) the progress of His wor*s# and rendered )lameless ) this life# so as to )e )aptized as mere man in the name of the Father# and of the Son# and of the Hol Spirit# and on account of the )aptism recei$ed the grace of the Hol Spirit# and was deemed worth of adoption as a son# and according to the li*eness of the ro al image is worshipped in the person of ,od the <ord# and after the resurrection )ecame unchangea)le in thoughts and a)solutel unerring# and again the same impious Theodore ha$ing said that the union of ,od the <ord with the Christ was such as the Apostle !spo*e of" with reference to man and woman: 3The shall )e two in one flesh34Eph' -:C15% and in addition to his other innumera)le )lasphemies# dared to sa that after the resurrection# the 9ord when He )reathed on His disciples and said:3=ecei$e e the hol ghost341s' &.:&&5# did not gi$e them the Hol Spirit# )ut )reathed onl figurati$el ' 7ut this one# too# said that the confession of Thomas on touching the hands and the side of the 9ord# after the resurrection# 3 M 9ord and m ,od341s'' &.:&/ 5# was not said ) Thomas concerning Christ# )ut that Thomas# astounded ) the mar$el of the resurrection# praised ,od for raising Christ from the dead% &&- and what is worse# e$en in the interpretation of the Acts of the Apostles made ) him# the same Theodore comparing Christ to 6lato and Manichaeus# and Epicurus# and Marcion# sa s that# Dust as each of those after in$enting his own doctrine caused his disciples to )e called 6latonists# and Manichaeans# and Epicureans# and Marcionites# and Christ in$ented His own wa of life and His own doctrines 4caused His disciples5 to )e called Christians from Him% if# then# an one defends the aforementioned most impious Theodore and his impious writings# in which he sets forth the aforesaid and other innumera)le )lasphemies against the great ,od and our Sa$ior 2esus Christ# )ut does not anathematize him and his impious writings# and all those who accept or e$en Dustif him# or sa that he preached in an orthodo( manner# and those who wrote in his defense or in defense of his wic*ed writings# and those who thin* the same things# or ha$e thought them up to this time and ac>uiesced in such heres until their deaths# let such a one )e anathema' &&A Can' 1C' 1f an one defends the impious writings of Theodoritus# which are against the true faith and the first hol s nod !held" in Ephesus# and !against" C ril in the num)er of the saints# and his twel$e chapters 4see note 11Cff'5# and defends all that he has written on )ehalf of the impious Theodore and 0estorius# and on )ehalf of others who thin* the same as the a)o$e+mentioned Theodore and 0estorius# and accepts them and their godlessness% and )ecause of them calls the teachers of the Church impious# who )elie$e in the union of the <ord of ,od according to su)sistence% and if he does not anathematize the said impious writings# and those who ha$e thought or thin* similarl with these# and all those who ha$e written against the true faith# or against C ril among the saints and his twel$e chapters# and ha$e died in such impiet # let such a one )e anathema' &&B Can' 1E' 1f an one defends the epistle which 1)as is said to ha$e written to Maris the 6ersian# which denied that ,od the <ord )ecame incarnate of the hol Mother of ,od and e$er $irgin Mar # was made man# )ut which said that a mere man was )orn of her# whom he calls a temple# so that ,od the <ord is one# and the man another% and which slandered as a heretic C ril in the num)er of the saints for ha$ing proclaimed the right faith of the Christians% and as one who wrote in a manner li*e that of the wic*ed

Apollinaris# and )lamed the first hol s nod !held" in Ephesus# )ecause it condemned 0estorius without an in>uir % and the same impious letter stigmatizes the twel$e chapters of C ril 4see n' 11Cff'5 in the num)er of the saints as wic*ed and opposed to the true faith# and Dustifies Theodore and 0estorius and their impious doctrines and writings% if an one then defends the said letter# and does not anathematize it# and those who defend it# and sa that it is true# or part of it is# and those who ha$e written and are writing in its defense# or in defense of the wic*ed !ideas" included in it# and dare to Dustif it or the impiet included in it in the name of the hol Fathers# or of the hol s nod !held" in Chalcedon# and ha$e persisted in these !actions" until death# let such a one )e anathema' &&/ <hen then these things ha$e )een so confessed# which we ha$e recei$ed from Hol Scripture# and from the teaching of the Hol Fathers# and from what was defined with regard to one and the same faith ) the aforesaid four hol s nods# and from that condemnation formulated ) us against the heretics and their impiet # and )esides# that against those who ha$e defended or are defending the aforementioned three chapters# and who ha$e persisted or do persist in their own error% if an one should attempt to transmit 4doctrines5 opposed to those piousl molded ) us# or to teach or to write 4them5 if indeed he )e a )ishop# or )elongs to the clerg # such a one# )ecause he acts in a manner foreign to the sacred and ecclesiastical constitutions# shall )e stripped of the office of )ishop or cleric# )ut if he )e a mon* or a la man# he shall )e anathematized' 6E9A,1?S 1 --A+-A1 The 9ast Things M 4From Fide 6E9A,11 in the letter 3Humani generis3 to Childe)ert 1# April# --B5 &&/a For 1 confess that all men from Adam# e$en to the consummation of the world# ha$ing )een )orn and ha$ing died with Adam himself and his wife# who were not )orn of other parents# )ut were created# the one from the earth# the other 4al': altera5# howe$er# from the ri) of the man 4cf' ,en' &:B# &&5# <ill then rise again and stand )efore the 2udgment seat of Christ# that e$er one ma recei$e the proper things of the )od # according as he has done# whether it )e good or )ad4 =om' 1E:1.% & Cor' -:1.5% and indeed ) the $er )ountiful grace of ,od he will present the Dust# as $essels of merc prepared )eforehand for glor 4=om' F:&C5# with the rewards of eternal life% namel # the will li$e without end in the societ of the angels without an fear now of their own fall% the wic*ed# howe$er# remaining ) choice of their own with$essels of wrath fit for destruction4 =om' F:&&5# who either did not *now the wa of the 9ord# or *nowing it left it when seized ) $arious transgressions# He will gi$e o$er ) a $er Dust Dudgment to the punishment of eternal and ine(tinguisha)le fire# that the ma )urn without end' This# then# is m faith and hope# which is in me ) the gift of the merc of ,od# in defense of which )lessed 6ETE= taught 4cf'1 6et C:1-5 that we ought to )e especiall read to answer e$er one who as*s us for an accounting'

The Form of 7aptism M 4From the epistle 3Admonemus ut3 to ,audentius# 7ishop of Holterra# a)out the ear -A.5 &&F There are man who assert that the are )aptized in the name of Christ alone with onl one immersion' 7ut the e$angelical precept which the $er ,od# our 9ord and Sa$ior 2esus Christ# handed down warns us to gi$e each one hol )aptism in the name of the Trinit and with a triple immersion also# since our 9ord 2esus Christ said to his disciples: ,o# )aptize all nations in the name of the Father and of the Son and of the Hol Spirit 4 Matt' &/:1F5' 1f# in fact# those of the heretics# who are said to remain in places near our lo$e# confess perchance that the ha$e )een )aptized onl in the name of the 9ord# without an uncertaint of dou)t ou will )aptize them in the name of the Hol Trinit # if the come to the Catholic faith' 7ut if ' ' ' ) a clear confession it )ecomes e$ident that the ha$e )een )aptized in the name of the Trinit # ou will hasten to unite them to the Catholic faith# emplo ing onl the grace of reconciliation# in order that nothing other than what the e$angelical authorit orders ma seem to )e accomplished' The 6rimac of the =oman 6ontiffM 4From epistle !&A" 3Adeone te3 to a certain )ishop !2ohn Q"# a)out the ear -A.5

&C. Has the truth of our Catholic mother so failed ou# who ha$e )een placed in the highest office of the priesthood# that ou ha$e not at once recognized ourself as a schismatic# when ou withdrew from the apostolic seesQ 7eing appointed to preach the ,ospel to the people# had ou not e$en read that the Church was founded ) Christ our 9ord upon the chief of the Apostles# so thatthe gates of hell might not )e a)le to pre$ail against it 4 cf' Matt' 1A:1/ 5 Q 1f ou had read this# where did ou )elie$e the Church to )e outside of him in whom alone are clearl all the apostolic seesQ To whom in li*e measure as to him# who had recei$edthe *e s# has the power of )inding and of loosing)een granted 4cf' Matt' 1A:1F5Q 7ut for this reason he ga$e first to him alone# what he was a)out to gi$e also to !in" all# so that# according to the opinion of )lessed C prian the mart r who e(plains this $er thing# the Church might )e shown to )e one' <h # therefore# did ou# alread dearest in Christ# wander awa from our portion# or what hope did ou ha$e for our sal$ationQ

!2JH0 111 -A1+-BE" CJ?0C19 JF 7=A,A M 11 -A1 Anathemas against Heretics# especiall the 6riscillianists M &C1 1' 1f an one does not confess that the Father# and the Son# and the Hol Spirit !are" three persons of one su)stance# and $irtue# and power" Dust as the Catholic and apostolic Church teaches# )ut sa s there is onl one and a solitar person# so that He Himself is the Father who is the Son# and also He Himself is the 6araclete# the Spirit# Dust as Sa)ellius and 6riscillian ha$e asserted# let him )e anathema' &C& &' 1f an one introduces some other names of the ,odhead in addition to the Hol Trinit # )ecause# as he sa s# there is in the ,odhead himself a Trinit of the Trinit # Dust as the ,nostics and 6riscillians ha$e stated# let him )e anathema' &CC C' 1f an one sa s that the Son of ,od our 9ord did not e(ist )efore He was )orn of the Hirgin# Dust as 6aul of Samosata and 6hotinus and 6riscillian ha$e said# let him )e anathema# &CE E' 1f an one does not trul honor the )irthda of Christ according to the flesh# )ut pretends that he honors !it"# fasting on the $er da and on the 9ord8s Da # )ecause# li*e Cerdon# Marcion# Manichaeus# and 6riscillian# he does not )elie$e that Christ was )orn in the nature of man# let him )e anathema' &C- -' 1f an one )elie$es# as Manichaeus and 6riscillian ha$e said# that human souls or angels ha$e arisen from the su)stance of ,od# let him )e anathema' &CA A' 1f an one sa s that human souls first sinned in the hea$enl ha)itation and in $iew of this were hurled down into human )odies on earth# as 6riscillian has affirmed# let him )e anathema' &CB B' 1f an one sa s that the de$il was not first a good angel made ) ,od# and that his nature was not a wor* of ,od# )ut sa s that he came forth from dar*ness# and does not ha$e an author of himself# )ut is himself the origin and su)stance of e$il# as Manichaeus and 6riscillian ha$e said# let him )e anathema' &C/ /' 1f an one )elie$es that the de$il made some creatures in the world and ) his own authorit the de$il himself causes thunder and lightning# and storms and spells of dr ness# Dust as 6riscillian has asserted# let him )e anathema' &CF F' 1f an one )elie$es that human souls 4al' souls and human )odies5 are )ound ) a fatal sign 4al' ) fatal stars5# Dust as the pagans and 6riscillian ha$e affirmed# let him )e anathema' &E. 1.' 1f an one )elie$es that the twel$e signs or stars# which the astrologers are accustomed to o)ser$e#

ha$e )een scattered through single mem)ers of the soul or )od # and sa that the ha$e )een attri)uted to the names of the 6atriarchs# Dust as 6riscillian has asserted# let him )e anathema' &E1 11' 1f an one condemns human marriage and has a horror of the procreation of li$ing )odies# as Manichaeus and 6riscillian ha$e said# let him )e anathema' &E& 1&' 1f an one sa s that the formation of the human )od is a creation of the de$il# and sa s that conceptions in the wom)s of mothers are formed ) the wor*s of demons# and for this reason does not )elie$e in the resurrection of the )od # Dust as Manichaeus and 6riscillian ha$e said# let him )e anathema' &EC 1C' 1f an one sa s that the creation of all flesh is not the wor* of ,od# )ut )elongs to the wic*ed angels# Dust as 6riscillian has said# let him )e anathema' &EE 1E' 1f an one considers the foods of the flesh unclean# which ,od has gi$en for the use of men% and# not for the affliction of his )od # )ut as if he thought it unclean# so a)stains from these that he does not taste $egeta)les coo*ed with meats# Dust as Manichaeus and 6riscillian ha$e said# let him )e anathema' 41- and 1A consider onl ecclesiastical discipline5' &E- 1B' 1f an one reads the Scriptures# which 6riscillian has distorted according to his own error# or Dictinius8s treatises# which Dictinius himself wrote )efore he was con$erted+ or whatsoe$er writings of the heretics under the name of the 6atriarchs# of the 6rophets# or of the Apostles the ha$e de$ised in agreement with their own error# and follows or defends their impious creations# let him )e anathema' 7E0ED1CT 1 -B-+-BF 6E9A,1?S 11 -BF+-F. The ?nit of the Church M 4From epistle !1" 3Luod ad dilectionern3 to the schismatic )ishops of 1stria# a)out -/-5 &EA !For" ou *now that the 9ord proclaims in the ,ospel: Simon# Simon# )ehold Satan has desired to ha$e ou# that he might sift ou as wheat: )ut 1 ha$e as*ed the Father for thee# that th faith fail not% and thou )eing once con$erted# confirm th )rethren 49u*e &&:C1 f'5' Consider# most dear ones# that the Truth could not ha$e lied# nor will the faith of 6ETE= )e a)le to )e sha*en or changed fore$er' For although the de$il desired to sift all the disciples# the 9ord testifies that He

Himself as*ed for 6ETE= alone and wished the others to )e confirmed ) him% and to him also# in consideration of a greater lo$e which he showed the 9ord )efore the rest# was committed the care of feeding the sheep 4cf' 2ohn &1:1- ff'5% and to him also He handed o$er the *e s of the *in gdom of hea$en#and upon him He promised to )uild his Church#and He testified that the gates of hell would not pre$ail against it 4cf' Matt' 1A:1A ff'5' 7ut# )ecause the enem of the human race e$en until the end of the world does not a)stain from sowing coc*le 4Matt' 1C:&-5 o$er the good seed in the Church of the 9ord# and therefore# lest perchance an one with malignant zeal should ) the instigation of the de$il presume to ma*e some alterations in and to draw conclusions regarding the integrit of the faith+ and !lest" ) reason of this our minds perhaps ma seem to )e distur)ed# we ha$e Dudged it necessar through our present epistle to e(hort with tears that ou should return to the heart of our mother the Church# and to send ou satisfaction with regard to the integrit of faith' ' ' ' 4 The faith of the S nods of01CEA# CJ0STA0T10J69E 1# E6HES?S 1#and especiall ofCHA9CEDJ0#and li*ewise of the dogmatic epistle of 9EJ to Fla$ian ha$ing )een confirmed# he proceeds thus: 5 1f an one# howe$er# either suggests or )elie$es or presumes to teach contrar to this faith# let him *now that he is condemned and also anathematized according to the opinion of the same Fathers' ' ' ' Consider !therefore" the fact that whoe$er has not )een in the peace and unit of the Church# cannot ha$e the 9ord 4,al' C:B5' ' ' '

The 0ecessit of ?nion with the Church M 4From epistle !&" 3Dilectionis $estrae3 to the schismatic )ishops of 1stria# a)out -/-5 &EB ' ' ' Do not !therefore" )ecause of a lo$e of ostentation# which is alwa s ne(t to pride# remain in the $ice of o)stinac % since in the da of Dudgment no one can e(cuse himself' ' ' ' For although it is e$ident from the word of the 9ord Himself in the Sacred ,ospel 4cf' Matt' 1A:1/ 5 where the Church is esta)lished# let us hear ne$ertheless what the )lessed Augustine# mindful of the opinion of the same 9ord# has e(plained' For he sa s that the Church of ,od is esta)lished among those who are *nown to preside o$er the apostolic sees" through the succession of those in charge# and whoe$er separates himself from the communion or authorit of these sees# is shown to )e in schism' And following additional remar*s !he sa s": 31f ou are put outside# for the name of Christ ou will also die' Suffer for Christ among the mem)ers of Christ% clinging to the )od # fight for the head'3 7ut the )lessed C prian ' ' ' among other things# sa s the following: 3The )eginning starts from unit # and the primac is gi$en to 6ETE=# So that the

Church and the chair of Christ ma )e shown !to )e" one: and the are all shepherds# )ut the floc*# which is fed ) the Apostles in unanimous agreement# is shown to )e one'3 M And after a few !remar*s he adds": 3Does he who does not hold this unit of the Church )elie$e that he has the faithQ Does he who deserts and resists the chair of 6ETE=# on which the Church was founded# ha$e confidence that he is in the ChurchQ3 9i*ewise after other remar*s !he asserts": 3The can' not arri$e at the reward of peace# )ecause the disrupt the peace of the 9ord ) the fur of discord' ' ' ' Those who were not willing to )e at agreement in the Church of ,od# cannot remain with ,od% although gi$en o$er to flames and fires# the )urn# or thrown to wild )easts# the la down their li$es# there will not )e 4for them5 that crown of faith# )ut the punishment of faithlessness# not a glorious result !of religious $irtue"# )ut the ruin of despair' Such a one can )e slain# he cannot )e crowned' ' ' ' For the crime of schism is worse than that which the 4commit5 who ha$e offered sacrifice# who# ne$ertheless# ha$ing )een disposed to penance for their sins pra ed to ,od with the fullest satisfaction' 1n this case the Church is sought and solicited% in the other the Church is opposed' So in this case he who has fallen# has inDured onl himself% in the other# who attempts to cause a schism decei$es man ) dragging !them" with himself' 1n this case there is the loss of one soul% in the other there is danger to man ' Certainl the one *nows that he has sinned and laments and )ewails !it"% the other puffed up with pride in his sin and pluming himself on the sins themsel$es# separates sons from their mother# seduces the sheep from the shepherds# distur)s the sacraments of ,od# and# whereas the former ha$ing stum)led sinned once# the latter sins dail ' 9astl although the lapsed# if afterwards he ac>uired mart rdom# is a)le to secure the promises of the *ingdom% if the other is slain outside of the Church# he cannot attain to the rewards of the Church'3 M

ST' ,=E,J=@ 1# THE ,=EAT -F.+A.E The Gnowledge of Christ !against the Agnoetae" M 4From the epistle 3Sicut a>ua frigida3 to Eulogius# 6atriarch of Ale(andria# August# A..5 &E/ !7ut" concerning that which has )een written: That neither the Son# nor the angels *now the da and the hour 4cf' Mar* 1C:C&5# indeed# our holiness has percei$ed rightl # that since it most certainl should )e referred not to the same son according to that which is the head# )ut according to his )od which we are ' ' ' ' He 4Augustine5 also sa s ' ' ' that this can )e understood of the same son# )ecause omnipotent ,od sometimes spea*s in a human wa # as he said to A)raham: 0ow 1 *now that thou fearest ,od 4,en' &&:1&5# not )ecause ,od then *new that He was feared# )ut )ecause at that time He caused A)raham to *now that he feared ,od' For# Dust as we sa a da is happ not )ecause the da itself is happ # )ut )ecause it ma*es us happ # so the omnipotent Son sa s He does not *now the da which He causes not to )e *nown# not )ecause He himself is ignorant of it# )ut )ecause He does not permit it to )e *nown at all' Thus also the

Father alone is said to *now# )ecause the Son !)eing" consu)stantial with Him# on account of His nature# ) which He is a)o$e the angels# has *nowledge of that# of which the angels are unaware' Thus# also# this can )e the more precisel understood )ecause the Jnl +)egotten ha$ing )een incarnate# and made perfect man for us# in His human nature indeed did *now the da and the hour of Dudgment# )ut ne$ertheless He did not *now this from His human nature' Therefore# that which in !nature" itself He *new# He did not *now from that $er !nature"# )ecause ,od+made+man *new the da and hour of the Dudgment through the power of His ,odhead' ' ' ' Thus# the *nowledge which He did not ha$e on account of the nature of His humanit +) reason of which# li*e the angels# He was a creaturethis He denied that He# li*e the angels# who are creatures# had' Therefore !as" ,od and man He *nows the da and the hour of Dudgment% )ut Jn this account# )ecause ,od is man' 7ut the fact is certainl manifest that whoe$er is not a 0estorian# can in no wise )e an Agnoeta' For with what purpose can he# who confesses that the <isdom itself of ,od is incarnate sa that there is an thing which the <isdom of ,od does not *nowQ 1t is written: 1n the )eginning was the <ord# and the <ord was with ,od# and the <ord was ,od' ' ' ' All things were made ) him 42ohn 1:1C5' 1f all# without dou)t also the da of Dudgment and the hour' <ho# therefore# is so foolish as to presume to assert that the <ord of the Father made that which He does not *nowQ it is written also: 2esus *nowing# that the Father ga$e him all things into his hands 4 2ohn 1C:C5' 1f all things# surel )oth the da of Dudgment and the hour' <ho# therefore# is so stupid as to sa that the Son has recei$ed in His hands that of which He is unawareQ

7aptism and the Jrders of Heretics M 4From the epistle 3Luia charitati3 to the )ishops of Spain# a)out 2une &&# A.15 &EF From the ancient institution of the Fathers we ha$e learned that those who are )aptized in the name of the Trinit # although amid heres # whene$er the return to the hol Church# ma )e recalled to the )osom of their mother the Church either with the anointing of chrism# or the imposition of hands# or with a profession of faith alone ' ' ' # )ecause the hol )aptism# which the recei$ed among the heretics# at that time restores the power of cleansing in them when the ha$e )een united to the hol faith and the heart of the uni$ersal Church' 7ut these heretics who are not )aptized in the name of the Trinit ' ' ' # whene$er the come to the hol Church# are )aptized# )ecause whate$er those placed in error recei$ed not in the name of the Trinit +was not )aptism' 0or can that )aptism itself# which# as has )een said# had not )een gi$en in the name of the Trinit # )e called repeated' Therefore ' ' ' without an hesitation our holiness ma recei$e in our assem)l all whoe$er return from the per$erse error of 0estorius# their own orders preser$ed for them so that# while ' ' ' through gentleness ou ma*e no opposition or difficult in regard to their own orders# ou ma snatch them from the mouth of

the ancient enem '

The Time of the H postatic ?nion M 4From the same epistle to the )ishops of Spain5

&-. !7ut" the flesh was not first concei$ed in the wom) of the Hirgin and afterwards the di$init came into the flesh% )ut# as soon as the <ord came into the wom)# directl # the power of His own nature )eing preser$ed# the <ord was made flesh' ' ' ' 0or was He concei$ed first and afterwards anointed% )ut that He was concei$ed of the Hol Spirit from the flesh of the Hirgin# was anointed ) the Hol Spirit# this was' &-.M Concerning the adoration of images# see Gch n' 1.-E ff'%++concerning the authorit for the four councils see = n' &&F1%++concerni ng the anointing# i)id' n' &&FE%++concerning the rite of )aptism# i)id' n' &&F&% the effect# i)id' n' &&F/% concerning the indissolu)ilit of matrimon # i)id' n' &&FB'

SA71A0?S A.E+A.A ST' 7J01FACE 1H A./+A17J01FACE 111 A.B ST' DE?SDED1T A1-+A1/ 7J01FACE H A1F+A&-

HJ0J=1?S 1 A&-+AC/ Two <ills and Jperations in Christ M 4From the epistle !1" 3Scripta fraternitatis $estrae3 to Sergius# 6atriarch of Constantinople in the ear ACE5 &-1 ' ' ' <ith ,od as a leader we shall arri$e at the measure of the right faith which the apostles of the truth ha$e e(tended ) means of the slender rope of the Sacred Scriptures' Confessing that the 9ord 2esus Christ# the mediator of ,od and of men 41 Tim' &:-5# has performed di$ine !wor*s" through the medium of the

humanit naturall 4gr' h postaticall 5 united to the <ord of ,od# and that the same one performed human wor*s# )ecause flesh had )een assumed ineffa)l and particularl ) the full di$init 4gr' in++5 distinctl # unconfusedl # and unchangea)l ' ' ' so that trul it ma )e recognized that ) a wonderful design 4passi)le flesh5 is united 4to the ,odhead5 while the differences of )oth natures mar$elousl remain' ' ' ' Hence# we confess one will of our 9ord 2esus Christ also# )ecause surel our nature# not our guilt was assumed ) the ,odhead# that certainl # which was created )efore sin# not that which was $itiated after the transgression' For Christ ' ' ' was concei$ed of the Hol Spirit without sin# and was also )orn of the hol and immaculate Hirgin mother of ,od without sin# e(periencing no contagion of our $itiated nature' ' ' ' For there was no other law in His mem)ers# or a will different from or contrar to the Sa$ior# )ecause He was )orn a)o$e the law of the human nature' ' ' ' There are e(tensi$e wor*s of sacred literature pointing out $er clearl that the 9ord 2esus Christ# the Son and the <ord of ,od# ) whom all things were made 42ohn 1:C5# is Himself the one operator of di$init and of humanit ' 7ut whether on account of the wor*s of di$init and of humanit # one or two operations ought to )e said or understood to )e deri$ed# such !>uestions" should not concern us# lea$ing them to the grammarians# who are accustomed to sell to children words ac>uired ) deri$ation' For in sacred literature we ha$e percei$ed that the 9ord 2esus Christ and His Hol Spirit operated not one operation or two# )ut we ha$e learned that !He" operated in man wa s' 4From the epistle !&" 3Scripta dilectissimi filii3 to the same Sergius5 &-& ' ' ' So far as pertains to ecclesiastical doctrine# what we ought to hold or to preach on account of the simplicit of men and the ine(trica)le am)iguities of >uestions !which" must )e remo$ed ' ' ' ' is to define not one or two operations in the mediator of ,od and of men# )ut )oth natures united in one Christ ) a natural union# when we should confess those operating with the participation of the other and the operators# )oth the di$ine# indeed# performing what is of ,od# and the human performing what is of the flesh% teaching 4that the operate5 neither separatel # nor confusedl # nor interchangea)l # the nature of ,od changed into man# and the human changed into ,od% )ut con' fessing the complete differences of the natures' ' ' Therefore# doing awa with ' ' ' the scandal of the new in$ention# we# when we are e(plaining# should not preach one or two operations% )ut instead of one operation# which some affirm# we should confess one operator# Christ the 9ord# in )oth natures% and instead of two operations+when the e(pression of two operations has )een done awa with+rather of the two natures themsel$es# that is of di$init and of the flesh assumed# in one person# the Jnl +)egotten of ,od the Father unconfusedl # insepara)l # and unchangea)l performing their proper !wor*s" with us' 4More from this epistle see Gch' n' 1.A-+1.AF5 SEHE=10?S AE. 2JH0 1H AE.+AE& The Meaning of the <ords of HJ0J=1?S a)out the Two <ills M

4From the epistle 3Dominus >ui di(it3 to Constantius the Emperor# AE15 &-C ' ' ' Jne and He alone is without sin# the mediator of ,od and of men# the man Christ 2esus 4cf' 1 Tim' &:-5 who was concei$ed and )orn free among the dead 46s' /B:A5' Thus in the dispensation of His sacred flesh# He ne$er had two contrar wills# nor did the will of His flesh resist the will of His mind' ' ' ' Therefore# *nowing that there was no sin at all in Him when He was )orn and li$ed# we fittingl sa and truthfull confess one will in the humanit of His sacred dispensation% and we do not preach two contrar wills# of mind and of flesh# as in a pure man# in the manner certain heretics are *nown to ra$e' 1n accord with this method# then# our predecessor !alread mentioned" 4HJ0J=1?S5 is *nown to ha$e written to the !aforenamed" Sergius the 6atriarch who was as*ing >uestions# that in our Sa$ior two contrar wills did not e(ist internall # that is# in His mem)ers# since He deri$ed no )lemish from the transgression of the first man' ' ' ' This usuall happens# that# naturall where there is a wound# there medicinal aid offers itself' For the )lessed Apostle is *nown to ha$e done this often# preparing himself according to the custom of his hearers% and sometimes indeed when teaching a)out the supreme nature# he is completel silent a)out the human nature# )ut sometimes when treating of the human dispensation# he does not touch on the m ster of His di$init ' ' ' So# m aforementioned predecessor said concerning the m ster of the incarnation of Christ# that there were not in Him# as in us sinners# contrar wills of mind and flesh% and certain ones con$erting this to their own meaning# suspected that He taught one will of His di$init and humanit which is altogether contrar to the truth' ' ' ' THEJDJ=?S 1 AE&+AEF

ST' MA=T10 1 AEF+A-C !A--" THE 9ATE=A0 CJ?0C19 AEF !Against the Monothelites" The Trinit # the 1ncarnation# etc'M &-E Can' 1' 1f an one does not confess properl and trul in accord with the hol Fathers that the Father# and the Son# and the Hol Spirit 4are a5 Trinit in unit # and a unit in Trinit # that is# one ,od in three su)sistences# consu)stantial and of e>ual glor # one and the same ,odhead# nature# su)stance# $irtue# power# *ingdom# authorit # will# operation of the three# uncreated# without )eginning# incomprehensi)le# immuta)le# creator and protector of all things# let him )e condemned 4see n' B/+/&# &1C5' &-- Can' &' 1f an one does not properl and trul confess in accordance with the Hol Fathers that ,od the

<ord himself# one of the hol and consu)stantial and $enera)le Trinit # descended from hea$en# and was incarnate of the Hol Spirit and Mar e$er Hirgin# and was made man# was crucified in the flesh# $oluntaril suffered for us and was )uried# and arose again on the third da # and ascended into hea$en# and sits at the right hand of the Father# and will come again with paternal glor # with his flesh assumed ) Him and intellectuall animated# to Dudge the li$ing and the dead# let him )e condemned 4see n' &# A# A-#&1-5' &-A Can' C' 1f an one does not properl and trul confess in accord with the hol Fathers# that the hol Mother of ,od and e$er Hirgin and immaculate Mar in the earliest of the ages concei$ed of the Hol Spirit without seed# namel # ,od the <ord Himself specificall and trul # who was )orn of ,od the Father )efore all ages# and that she incorrupti)l )ore 4HimQ5# her $irginit remaining indestructi)le e$en after His )irth# let him )e condemned 4see n' &1/5' &-B Can' E' 1f an one does not properl and trul confess according to the hol Fathers# two nati$ities of our one 9ord and ,od 2esus Christ# as )efore the ages from ,od and the Father incorporall and eternall # and as from the hol e$er Hirgin# Mother of ,od Mar # corporall in the earliest of the ages# and also one and the same 9ord of us and ,od# 2esus Christ with ,od and His Father according to His di$ine nature and # consu)stantial with man and His Mother according to the human nature# and the same one passi)le in the flesh# and impassi)le in the ,odhead# circumscri)ed in the )od # uncircumscri)ed in ,odhead# the same one uncreated and created# terrestial and celestial# $isi)le and intelligi)le# comprehensi)le and incomprehensi)le# that all man*ind which fell under sin# might )e restored through the same complete man and ,od# let him )e condemned 4see n' &1E5' &-/ Can' -' 1f an one does not properl and trul confess according to the hol Fathers one incarnate nature of ,od the <ord# in this wa # that our su)stance is called incarnate perfectl in Christ ,od and without diminution# 4see n' &&.5 pro$ided su)stance is signified without sin# let him )e condemned' &-F Can' A' 1f an one does not properl and trul confess according to the hol Fathers# that from two and in two natures su)stantiall united unconfusedl and undi$idedl there is one and the same 9ord and ,od# 2esus Christ# let him )e condemned 4see n' 1E/5' &A. Can' B' 1f an one does not properl and trul confess according to the hol Fathers# the su)stantial difference of the natures preser$ed in Him# unconfusedl and undi$idedl # let him )e condemned 4see n'1E/ 5' &A1 Can' /' 1f an one does not properl and trul confess according to the hol Fathers the su)stantial union of the natures recognized in Him undi$idedl and unconfusedl # let him )e condemned 4see n' 1E/5' &A& Can' F' 1f an one does not properl and trul confess according to the hol Fathers# the natural properties of His ,odhead and of His humanit preser$ed without diminution and without inDur in Him# let him )e condemned'

&AC Can' 1.' 1f an one does not properl and trul confess according to the hol Fathers two wills of one and the same Christ our ,od# united uninterruptedl # di$ine and human# and on this account that through each of His natures the same one of His own free will is the operator 4Editors add: operator5 of our sal$ation# let him )e condemned' &AE Can' 11' 1f an one does not properl and trul confess according to the hol Fathers two operations of one and the same Christ our ,od uninterruptedl united# di$ine and human# from this that through each of His natures He naturall is the same operator of our sal$ation# let him )e condemned' &A- Can' 1&' 1f an one according to the wic*ed heretics confesses one will and one operation of Christ our ,od# to the destruction of the confession of the hol Fathers and to the denial of the same dispensation of our Sa$ior# let him )e condemned' &AA Can' 1C' 1f an one according to the wic*ed heretics# contrar to the doctrine of the Fathers# confesses )oth one will and one operation# although two wills and two operations# di$ine and human# ha$e )een su)stantiall preser$ed in union in Christ ,od# and ha$e )een piousl preached ) our hol Fathers# let him )e condemned' &AB Can' 1E' 1f an one according to the wic*ed heretics# together with one will and one operation# which is impiousl confessed ) the heretics# denies and reDects )oth two wills and in li*e manner two operations# that is# di$ine and human# which are preser$ed in unit in the $er Christ ,od# and are proclaimed in regard to Him in an orthodo( manner ) the hol Fathers# let him )e condemned' &A/ Can' 1-' 1f an one according to the wic*ed heretics unwisel accepts the di$ine+human operation# which the ,ree*s call !,ree* te(t deleted"#as one operation# )ut does not confess that it is twofold according to the hol Fathers# that is# di$ine and human# or that the new application itself of the word 3di$ine+human3 which has )een used is descripti$e of one# )ut not demonstrati$e of the mar$elous and glorious union of )oth# let him )e condemned' &AF Can' 1A' 1f an one according to the wic*ed heretics in the destruction of the two wills and the two operations# that is# di$ine and human# preser$ed essentiall in unit in Christ ,od# and piousl preached ) the hol Fathers# foolishl connects discords and differences with the m ster of His dispensation# and so attri)utes the e$angelical and apostolic words a)out the same Sa$ior not to one and the same person and essentiall to the same 9ord Himself and ,od# our 2esus Christ# according to )lessed C ril# so that he is shown to )e ) nature ,od and li*ewise man# let him )e condemned' &B. Can' 1B' 1f an one in word and mind does not properl and trul confess according to the hol Fathers all e$en to the last portion that has )een handed down and preached in the hol # Catholic# and apostolic Church of ,od# and li*ewise ) the hol Fathers and the fi$e $enera)le uni$ersal Councils# let him )e

condemned' &B1 Can' 1/' 1f an one according to the hol Fathers# harmoniousl with us and li*ewise with the Faith# does not with mind and lips reDect and anathematize all the most a)omina)le heretics together with their impious writings e$en to one least portion# whom the hol Catholic and apostolic Church of ,od# that is# the hol and uni$ersal fi$e S nods and li*ewise all the appro$ed Fathers of the Church in harmon # reDects and anathematizes# we mean Sa)ellius# Arius# Eunomius# Macedonius# Apollinaris# 6olemon# Eut ches# Dioscurus# Timoth Aelurus# Se$erus# Theodosius# Colluthus# Themistius# 6aul of Samosata # Diodorus# Theodore# 0estorius# Theodulus the 6ersian# Jrigen# Did mus# E$agrius# and )riefl all the remaining heretics# who ha$e )een condemned and cast out ) the Catholic Church% whose teachings are the fruit of dia)olical operation# and those# who unto the end ha$e o)stinatel suggested !ideas" similar to these# or do suggest !them"# or are )elie$ed to suggest !them"# with whom !the are" Dustl !associated"# inasmuch as !the are" li*e them and !are" possessed of a similar error# according to which the are *nown to teach and ) their own error determine their li$es# we mean# Theodore formerl 7ishop of 6haran# C rus of Ale(andria# Sergius of Constantinople# or his successors# 6 rrhus and 6aul# persisting in their treacher # and all their impious writings% and those# who ha$e unto the end o)stinatel suggested# or are suggesting# or are )elie$ed to suggest !ideas" similar to those# that is# one will and one operation of the di$init and humanit of Christ# and )esides these the $er impious Ecthesis# which was composed at the persuasion of the same Sergius ) Heraclius# formerl emperor in opposition to the orthodo( faith# defining that one will of Christ ,od# and one operation from the composite are to )e $enerated% )ut also e$er thing# which has )een impiousl written or done ) them in defense of it# and those who accept it# or an thing that has )een written or done in defense of it% and together with those again the wic*ed T pus# who on the persuasion of the aforementioned 6aul was prepared recentl ) the most serene Emperor Constantine 4read: Constantius5# the emperor against the Catholic Church# inasmuch as he promulgates e>uall the denial and ) silence the )inding together of two natural wills and operations# di$ine and human# which are piousl preached ) the hol Fathers in the $er Christ# true ,od and our Sa$ior# together with one will and operation# which is impiousl $enerated in Him ) the heretics# and inasmuch as he unDustl defines that together with the hol Fathers the wic*ed heretics also are freed from all reprehension and condemnation# unto the trimming down of the definitions or of the rule of the Catholic Church' &B& 1f an one therefore# as has )een said# does not in agreement with us reDect and anathematize all these most impious teachings of their heres # and those matters which ha$e )een impiousl written ) an one in defense of them or in definition of them# and the specificall designated heretics# we mean Theodore# C rus and Sergius# 6 rrhus and 6aul# seeing that the are the re)els against the Catholic Church% or if an one holds as condemned and entirel deposed some one of these who were in writing# or without writing# in an manner or place or time whatsoe$er rashl deposed or condemned ) them !heretics" or ) persons li*e them# inasmuch as the one condemned does not )elie$e at all li*e them )ut with us confesses the doctrine of the hol Fathers+)ut# on the contrar !an one" does not consider e$er )od who has )een of this class+that is# whether )ishop or priest or deacon or a mem)er of an other ecclesiastical ran*# or mon* or la man+ pious and orthodo( and a defender of the Catholic Church# and also more firml settled in the order to

which he has )een called ) the 9ord# )ut )elie$es such !to )e" impious and their Dudgments in defense of this detesta)le# or their opinions $ain and in$alid and wea*# na more wic*ed and e(ecra)le or worth of condemnation# let such a person )e condemned' &BC Can' 1F' 1f an one who indu)ita)l has professed and also understands those !teachings" which the wic*ed heretics suggest# through $ain impudence sa s that these are teachings of piet # which the in$estigators and ministers of the <ord ha$e handed down from the )eginning# that is to sa # the fi$e hol and uni$ersal S nods# certainl calumniating the hol Fathers themsel$es and the fi$e hol S nods mentioned# in the deception of the simple# or in the acceptance of their own impious treacher # let such a person )e condemned' &BE Can' &.' 1f an one according to the wic*ed heretics in an manner whatsoe$er# ) an word whatsoe$er# or at an time or place whatsoe$erillicitl remo$ing the )oundswhich the hol Fathers of the Catholic Churchha$e rather firml esta)lished4 6ro$' &&:&/5# that is# the fi$e hol and uni$ersal S nods# in order rashl to see* for no$elties and e(positions of another faith% or )oo*s# or letters# or writings# or su)scriptions# or false testimonies# or s nods# or records of deeds# or $ain ordinations un*nown to ecclesiastical rule% or unsuita)le and irrational tenures of place% and )riefl # if it is customar for the most impious heretics to do an thing else# !if an one" through dia)olical operation croo*edl and cunningl acts contrar to the pious preachings of the orthodo( !teachers" of the Catholic Church# that is to sa # its paternal and s nodal proclamations# to the destruction of the most sincere confession unto the 9ord our ,od# and persists without repentance unto the end impiousl doing these things# let such a person )e condemned fore$er#and let all the people sa : so )e it# so )e it4 6s' 1.-:E/5' ST' E?,E01?S 1 A-E !A--"+A-B ST' H1TA91A0?S A-B+AB&

!ADEJDAT?S AB&+ABA" CJ?0C19 JF TJ9EDJ I1 AB-M Creed of Faith !especiall concerning the Trinit and the 1ncarnation" M 43E(position of faith3 against the 6riscillianists5 &B- 4The Trinit 5 <e confess and )elie$e the hol and ineffa)le Trinit # the Father# and the Son# and the Hol Spirit# one ,od naturall # to )e of one su)stance# one nature# and also of one maDest and power' And we profess that the Father# indeed# is not )egotten# not created )ut un)egotten' For He from whom )oth the Son recei$ed His nati$it and the Hol Spirit His procession ta*es His origin from no one' Therefore# He is the source and origin of all ,odhead% also is the Father Himself of His own essence# He who ineffa)l )egot

the Son 4Another $ersion: Father# essence indeed ineffa)le# Son of His own su)stance5 from an ineffa)le su)stance% nor did He# howe$er# )eget other than what He Himself is: ,od ,od# light light# from Him# therefore# is all paternit &BA in hea$en and on earth 4Eph' C:1-5'++<e confess also that the Son was )orn# )ut not made# from the su)stance of the Father without )eginning )efore all ages# )ecause neither the Father without the Son# nor the Son without the Father e$er at an time e(isted' And et not as the Son front the Father# so the Father from the Son# )ecause the Father did not recei$e generation from the Son# )ut the Son from the Father' The Son# therefore# is ,od from the Father% the Father# howe$er# is ,od# )ut not from the Son% Father indeed of the Son# not ,od from the Son' He# howe$er# is Son of the Father and ,od from the Father' Howe$er# the Son is e>ual in all things to ,od the Father# )ecause at no time did He either )egin or cease to )e )orn' <e )elie$e that He is of one su)stance with the Father# and )ecause of this we sa that He is !,ree* te(t deleted" to the Father# that is# of the same su)stance with the Father# for !,ree* te(t deleted" in ,ree* means one# !,ree* te(t deleted" means su)stance# and the two Doined together mean 3one su)stance'3 For# neither from nothing# nor from an other su)stance# )ut from the wom) of the Father# that is# from His su)stance# we must )elie$e that the Son was )egotten or )orn' Therefore# the Father is eternal# and the Son is eternal' 7ut if He alwa s was Father# He alwa s had a Son to whom He was Father% and ) reason of this we confess that the Son was )orn of the Father without )eginning' 0either do we call the same Son of ,od a part of a di$ided nature )ecause of the fact that He is )egotten of the Father% )ut we assert that the perfect Father )egot the perfect Son without diminution or di$ision# )ecause it is a characteristic of Di$init alone not to ha$e an une>ual Son' Also# this Son is Son of ,od ) nature# not ) adoption# M whom we must )elie$e ,od the Father )egot neither ) will nor ) necessit % for# neither does an necessit happen 4 al' capit# 8ta*e hold85 in ,od# nor does will precede wisdom'++<e )elie$e also that the &BB Hol Spirit# who is the third person in the Trinit # is ,od# one and e>ual with ,od the Father and the Son# of one su)stance# also of one nature% that He is the Spirit of )oth# not# howe$er# )egotten nor created )ut proceeding from )oth' <e )elie$e also that this Hol Spirit is neither un)egotten nor )egotten# lest if we sa un)egotten# we should affirm two Fathers# or if )egotten# we should )e pro$en to declare two Sons% He is said to )e the Spirit# howe$er# not onl of the Father )ut at the same time of the Father and the Son' For# neither does He proceed from the Father into the Son# nor does He proceed from the Son to sanctif the creature# )ut He is shown to ha$e proceeded at the same time from )oth# )ecause He is ac*nowledged to )e the lo$e or holiness of )oth' Therefore# we )elie$e that this Hol Spirit was sent ) )oth# as the Son was sent ) the Father% )ut He is not considered less than the Father and the Son# as the Son# on account of the )od He assumed# testifies that He Himself is less than the Father and the Hol Spirit' &B/ This is the account of the Hol Trinit that has )een handed down' <e must call and )elie$e it to )e not triple )ut triune' 0either can we rightl sa that in one ,od is the Trinit # )ut that one ,od is the Trinit ' 1n the relati$e names of persons# howe$er# the Father refers to the Son# the Son to the Father# and the Hol Spirit to )oth# in that while relati$el three persons are asserted# we et )elie$e the are one nature or su)stance' 0either as three persons# so do we predicate three su)stances# )ut one su)stance# howe$er

three persons' For# as He is Father# not to Himself# )ut to the Son% and as He is Son not to Himself )ut to the Fattier# similarl also the Hol Spirit refers in a relati$e sense not to Himself# )ut to the Father and to the Son# in that He is proclaimed the Spirit of the Father and the Son'++9i*ewise when we sa 3,od#3 no relationship is e(pressed# as the Father to the Son# or the Son &BF to the Father# or the Hol ,host to the Father and the Son# )ut ,od applies especiall to Himself' For# if we are as*ed concerning the indi$idual persons# we must confess that each is ,od' Therefore# we sa that the Father is ,od# the Son is ,od# and the Hol Spirit is ,od each singl % et there are not three ,ods# )ut there is one ,od' 9i*ewise also we sa that the Father is omnipotent# the Son is omnipotent# and the Hol Spirit is omnipotent# each singl % not# howe$er# three omnipotent ,ods# )ut one omnipotent ,od# as also we predicate one light and one principle' <e confess and )elie$e# therefore# that singl each person is wholl ,od and that all three persons are one ,od% the ha$e one indi$isi)le and e>ual ,odhead# maDest or power# neither is it lessened in the single person# nor increased in the three person s# )ecause it does not ha$e an thing less when each person of ,od is spo*en of singl # &/. nor more when all three persons are called one ,od'++Therefore# this Hol Trinit # which is the one and true ,od# neither e(cludes num)er nor is it contained in num)er'+For in the relation of persons num)er appears# )ut in the su)stance of di$init # what might )e enumerated is not understood' Therefore# in this alone the impl num)er# that the are related to each other% and in this# that the are to themsel$es# the lac* num)er' For natural unit is so suita)le to this Hol Trinit that there cannot )e a pluralit in the three persons' For this reason# then# we )elie$e that sa ing in Sacred Scripture: 3,reat is our 9ord and great is his power% and of his <isdom there is no num)er3 4 6s' 1EA:-5' 0either )ecause we ha$e said that these three persons are one ,od# are we a)le to sa that the same one is the Father who is the Son# or that He is the Son who is the Father# or that He who is the Hol Spirit is either the Father or the Son' For He is not the Father who is the Son# nor is He the Son who is the Father# nor is the Hol Spirit He who is either the Father or the Son# e$en though the Father is the same as the Son# the Son the same as the Father# the Father and the Son the same as the Hol Spirit% that is# in nature one ,od' For# when we sa that the same one is not the Father as the Son# we refer to the distinction of persons' <hen# howe$er# we sa that the Father is the same as the Son# the Son the same as the Father# the Hol Spirit the same as the Father and the Son# it is plain that the reference is to the nature or su)stance ) which He is ,od# )ecause in su)stance the are one% for we &/1 are distinguishing persons# we are not di$iding the Deit '++<e ac*nowledge# therefore# the Trinit in a distinction of persons% we profess unit on account of the nature or su)stance' Therefore# the three are one# that is# in nature# not in person' <e must not# howe$er# consider these three persons separa)le# since we )elie$e that no one )efore the other# no one after the other# no one without the other e$er e(isted or did an thing' For# the are found insepara)le )oth in that which the are# and in that which the do# )ecause )etween the generating Father and the generated Son and the proceeding Hol Spirit we )elie$e that there was no inter$al of time in which either the )egetter at an time preceded the )egotten# or the )egotten was lac*ing to the )egetter# or the proceeding Hol Spirit appeared after the Father or the Son' Therefore# for

this reason we proclaim and )elie$e that this Trinit is insepara)le and unconfused' These three# therefore# are called persons# as our ancestors define# that the ma )e recognized# not that the ma )e separated' For# if we gi$e attention to that which Hol Scripture sa s of <isdom: 3She is the )rightness of eternal light3 4 <is' B:&A5# as we see the splendor inhering insepara)l in light# so we confess that the Son cannot )e separated from the Father' Therefore# Dust as we do not confuse these three persons of one and insepara)le nature# so do we in nowise declare them separa)le' Since# indeed# the Trinit itself has so deigned to show this clearl to us that e$en in these names ) which it wished the persons to )e recognized singl # it does not permit one to )e understood without the other% for neither is the Father recognized without the Son# nor is the Son found without the Father' 1ndeed# the $er relation of personal designation for)ids the persons to )e separated# whom# e$en when it does not name them together# it implies together' Moreo$er# no one can hear an one of those names without )eing constrained to thin* also of another' Since# then# these three are one and the one three# there is et remaining to each person His own propert ' For the Father has eternit without nati$it # the Son eternit with nati$it # and the Hol Spirit procession without nati$it with eternit ' &/& 4The 1ncarnation5 Jf these three persons we )elie$e that for the li)eration of the human race onl the person of the Son )ecame true man without sin from the hol and immaculate Hirgin Mar # from whom He is )egotten in a new manner and ) a new )irth% in a new manner# )ecause in$isi)le in di$init # He )ecame $isi)le in flesh% ) a new )irth# howe$er# is He )egotten# )ecause in$iolate $irginit without the e(perience of se(ual intercourse supplied the material of human flesh made fruitful ) the Hol Spirit' This Hirgin )irth is neither grasped ) reason nor illustrated ) e(ample# )ecause if grasped ) reason# it is not miraculous% if illustrated ) e(ample# it will not )e uni>ue' M @et we must not )elie$e that the Hol Spirit is Father of the Son# )ecause of the fact that Mar concei$ed ) the o$ershadowing of the same Hol Spirit# lest we seem to assert that there are two Fathers of the Son# &/C which is certainl impious to sa '++1n this mar$elous conception with <isdom )uilding a house for herself# the <ord was made flesh and dwelt among us42ohn 1:1E 5' The <ord itself# howe$er# was not so con$erted and changed that He who willed to )ecome man ceased to )e ,od% )ut the <ord was made flesh in such a wa that not onl are the <ord of ,od and the flesh of man present# )ut also the soul of a rational man# and this whole is called ,od on account of ,od# and man on account of man' 1n this Son of ,od we )elie$e there are two natures# one of di$init # the other of humanit # which the one person of Christ so united in Himself that the di$init can ne$er )e separated from the humanit # nor the humanit from the di$init ' Christ# therefore# is perfect ,od and perfect man in the unit of one person% )ut it does not follow# )ecause we ha$e asserted two natures in the Son# that there are two persons in Him# lest++which ,od for)id++ a >uaternit )e predicated of the Trinit ' For ,od the <ord has not recei$ed the person of man# )ut the nature# and to the eternal person of di$init He has united the &/E temporal su)stance of flesh'+9i*ewise we )elie$e that the Father# the Son# and the Hol Spirit are of one su)stance# )ut we do not sa that the Hirgin Mar ga$e )irth to the unit of the Trinit # )ut onl to the Son# who alone assumed our nature in the unit of His person' Also# we must )elie$e that the entire Trinit accomplished the 1ncarnation of the Son of ,od# )ecause the wor*s of the Trinit are insepara)le' Howe$er#

onl the Sontoo* the form of a ser$ant 4cf' 6hil' &:B 5 in the singleness of His person# not in the unit of His di$ine nature% in what is proper to the Son# not in what is common to the Trinit % and this form was adapted to Him for unit of person so that the Son of ,od and the Son of man is one Christ# that is# Christ in these two natures e(ists in three su)stances% of the <ord# which must refer to the essence of ,od alone# of the )od # and of the soul# which pertain to true man' &/- He has therefore# in Himself the twofold su)stance of His di$init and our humanit ' <e understand# howe$er# that ) the fact that He proceeded from ,od the Father without )eginning# He was )orn onl # for He was neither made nor predestined% ) the fact# howe$er# that He was )orn of the Hirgin Mar # we must )elie$e that He was )orn# made# and predestined' @et )oth )irths in Him are mar$elous# )ecause He was )oth )egotten ) the Father without a mother )efore all ages and in the end of the ages He was )orn of a mother without a father% He who# howe$er# according as He is ,od created Mar # according as He is man was created from Mar % He is )oth father and son of His mother Mar ' 9i*ewise ) the fact that He is ,od# He is e>ual to the Father% ) the fact that He is man# He is less than the Father' 9i*ewise we must )elie$e that He is )oth greater and less than Himself% for in the form of ,od e$en the Son Himself is greater than Himself on account of the humanit He assumed# than which the di$init is greater% in the form# howe$er# of a ser$ant he is less than Himself# that is# in His humanit # which is recognized as less than His di$init ' For# as ) reason of the )od which He assumed He is )elie$ed to )e not onl less than the Father )ut also less than Himself# so according to His di$init He is coe>ual with the Father# and )oth He and the Father are greater than man# which the person of the Son alone assumed' 9i*ewise to the >uestion whether the Son could so )e e>ual to and less than the Hol Spirit# as we )elie$e that He is now e>ual to# now less than the Father# we repl : According to the form of ,od He is e>ual to the Father and to the Hol Spirit# according to the form of a ser$ant# He is less than )oth the Father and the Hol Spirit% )ecause neither the Hol Spirit nor the Father# )ut onl the person of the Son assumed a )od # ) which He is )elie$ed to )e less than those two persons' 9i*ewise we )elie$e that this Son# insepara)le from ,od the Father and the Hol Spirit# is distinguished from them ) His person# and distinguished from other men ) the nature He assumed 4another $ersion# from the manhood assumed5' 9i*ewise with reference to man it is His person that is preeminent% )ut with reference to the Father and the Hol Spirit it is the di$ine nature or su)stance' @et we must )elie$e that the Son was sent not onl ) the Father )ut also ) the Hol Spirit% )ecause He himself said through the prophetAnd now the 9ord has sent me and His Hol Spirit41s' E/:1A5' <e )elie$e also that He was sent ) Himself# )ecause we ac*nowledge that not onl the will )ut also the wor*s of the whole Trinit are insepara)le' For# He who )efore all ages was called the onl )egotten# in time )ecame the first )orn% the onl )egotten on account of the su)stance of the ,odhead# the first )orn on account of the nature of the )od which He assumed' &/A 4The =edemption5 1n this form of assumed human nature we )elie$e according to the truth of the ,ospels that He was concei$ed without sin# )orn without sin# and died without sin# who alone for us )ecame sin 4& Cor' -:&1 5# that is# a sacrifice for our sin' And et He endured His passion without detriment to His di$init # for our sins# and condemned to death and to the cross# He accepted the true death of the )od % also on the third da # restored ) His own power# He arose from the gra$e'

&/B 1n this e(ample# therefore# of our Head we confess is accomplished another $ersion: with true faith5 the true resurrection of the )od of all the dead' 0either do we )elie$e that we shall rise in an ethereal Jr an other )od !as some madl sa " )ut in that in which we li$e and e(ist and mo$e' <hen this e(ample of His hol resurrection was finished# our same 9ord and Sa$ior returned ) ascending to His paternal home# which in His di$init He had ne$er left' There sitting at the right hand of the Father# He awaits the end of time to )e the Dudge of all the li$ing and the dead' Thence with the hol angels and men He will come to Dudge# and to render to e$er one the due of his own reward# according as each oneli$ing in the )od has done good or e$il4& Cor' -:1.5' <e )elie$e that the hol Catholic Church# purchased ) the price of His )lood# will reign with Him for eternit ' Esta)lished in her )osom we )elie$e in and confess one )aptism for the remission of all sins' in this faith we )oth trul )elie$e in the resurrection of the dead and we await the Do s of the future life' <e must pra and )eg for this onl # that when# the Dudgment finished and o$er# the Sonwill hand o$er the *ingdom to ,od the Father41 Cor' 1-:&E5# that He ma render us participators of His *ingdom# so that through this faith in which we cling to Him# we ma reign with Him without end'+This e(position is the pledge of our confession through which the teaching of all heretics is destro ed# through which the hearts of the faithful are cleansed# through which also we ascend gloriousl to ,od for all eternit ' Amen'

DJ0?S ABA+AB/

ST' A,ATHJ AB/+A/1 =JMA0 CJ?0C19 A/. The H postatic ?nion M 4From the dogmatic epistle of Agatho and the =oman S nod 3Jmnium )onorum spes3 to the Emperors M5 &// <e ac*nowledge !indeed" that one and the same our 9ord 2esus Christ# the onl )egotten Son of ,od# from two and in two su)stances su)sists# unconfusedl without change# indi$isi)l # insepara)l 4see n'1E/5# ne$er the difference of natures destro ed on account of the union# )ut rather the propert of each nature preser$ed and concurring in one person and in one su)sistence% not shared or di$ided in a dualit of persons# nor fused into one composite nature% )ut we ac*nowledge# e$en after the su)sistential union# one and the same onl )egotten Son# the <ord ,od# our 9ord 2esus Christ 4see n' 1E/5# neither each in a

different wa # nor the one and the other# )ut the $er same in two natures# that is# in the ,odhead and in the humanit # )ecause neither has the <ord )een changed into the nature of the flesh# nor has the flesh )een transformed into the nature of the <ord% for each remains what ) nature it was% indeed in contemplation alone do we discern a difference of the united natures in that from which unfusedl # insepara)l # and incommuta)l it was composed% for one from )oth and each through one# )ecause at the same time there arc present )oth the dignit of the ,odhead and the humilit of the flesh# each nature# e$en after the union# preser$ing without defect its own propert # 3and each form doing with the mutual participation of the other what it holds as its own !wor*"% the <ord doing what is of the <ord# and the flesh accomplishing what is of the flesh# the one of which shines forth in miracles# the other su)nuts to inDuries'3 M Thus# it follows that as we trul confess that He has two natures or su)stances# that is# the ,odhead and the humanit # unfusedl # indi$isi)l # incommuta)l # so also He has )oth two natural wills and two natural operations# since the rule of piet instructs us that perfect ,od and perfect man is one and the same 9ord 2esus Christ 4see n' &-E+&BE5# )ecause it is shown that the apostolic and e$angelical tradition and the teaching of the hol Fathers# whom the hol # apostolic# and Catholic Church and the $enera)le S nods accept# ha$e taught us this'

CJ?0C19 JF CJ0STA0T10J69E 111 A/.+A/1 Ecumenical H1 !against the Monothelites" Definition of the Two <ills of Christ M &/F This present hol and uni$ersal S nod faithfull recei$ing and willingl accepting such a suggestion which was made ) the most hol and most )lessed Agatho# 6ope of ancient =ome# to Constantine# our $er good and most faithful ruler# which !decree" ) name has e(communicated those who ha$e taught or ha$e preached# as has )een said a)o$e# that there is one will and one operation in the dispensation of the 1ncarnation of our 9ord 2esus Christ# our true ,od 4see n' &//5# li*ewise has accepted another S nodal decree# which was sent ) the Sacred Council which# under the same most hol 6ope# is made up of one hundred and twent +fi$e )ishops M pleasing to ,od# in accordance with a tran>uillit esta)lished ) ,od# in so far as the are in agreement with the hol Council of Chalcedon# and the 4see n' 1E/5 letter of this most hol and most )lessed 6ope 9eo of ancient =ome which was directed to hol Fla$ian 4see n' 1EC5# and which !letter" the S nod has called a monument of this *ind of orthodo( faith' &F. 7esides )oth in S nodical letters which were written ) )lessed C ril against the impious 0estorius and to the oriental )ishops# following also the fi$e hol ecumenical councils and the hol and trusted Fathers# and defining harmoniousl with them it confesses that our 9ord 2esus Christ# our true ,od# one of the hol and consu)stantial Trinit and gi$ing forth the origin of life# perfect in ,odhead and the same perfect in humanit # trul ,od and trul man# Himself of a rational soul and )od % it confesses the same

consu)stantial with the Father according to ,odhead# and consu)stantial with us according to humanit # through all things li*e to us e(cept in sin 4He)' E:1-5# )efore ages# indeed# )egotten of the Father according to ,odhead# in the last da s# howe$er# the same for us and for our sal$ation of the Hol Spirit and of the Hirgin Mar properl and trul the mother of ,od according to humanit # one and the same Christ# the onl )egotten 9ord ,od in two natures recognized unfusedl # unchangea)l # insepara)l # indi$isi)l # ne$er the difference of these natures destro ed on account of union# )ut rather the propert of each nature sa$ed and in one person and in one su)stance concurring# not into two persons portioned or di$ided )ut one and the same onl )e#!Totten Son of ,od the <ord' our 9ord 2esus Christ# Dust as formerl the prophets taught us a)out Him# and our 9ord 2esus Christ Himself has taught us# and the creed of the hol Fathers has handed down to us 4Conc' Chal'# see n' 1E/5' &F1 And so we proclaim two natural wills in Him# and two natural operations indi$isi)l # incon$erti)l # insepara)l # unfusedl according to the doctrine of the hol Father# and two natural wills not contrar # ,od for)id# according as impious heretics ha$e asserted# )ut the human will following and not resisting or hesitating# )ut rather e$en su)mitting to His di$ine and omnipotent will' For# it is necessar that the will of the flesh act# )ut that it )e su)Dect to the di$ine will according to the most wise Athanasius' M For# as His flesh is called and is the flesh of the <ord of ,od# soalso the natural will of His flesh is called and is the proper will of the <ord of ,od as He Himself sa s: 37ecause 1 came down from hea$en# not to do m own will )ut the will of m Father who sent me" # 4 cf'2ohn A:C/5# calling the will of the flesh His own' For the )od )ecame His own' For as His most hol and immaculate animated flesh deified has not )een destro ed )ut in its own status and plan remained# so also His human will deified has not )een destro ed# )ut on the contrar it has )een sa$ed according to the theologian ,regor who sa s: M 3For to wish of that one an entire deification# which is understood in the Sa$ior# is not contrar to ,od'3 &F& 7ut we glorif two natural operations indi$isi)l # incon$erti)l # unfusedl # insepara)l in our 9ord 2esus Christ Himself# our true ,od# that is# the di$ine operation and the human operation# according to 9eo the di$ine preacher who $er clearl asserts: 3For each form does what is proper to itself with the mutual participation of the other# that is# the <ord doing what is of the <ord and the flesh accomplishing what is of the flesh3 4see n' 1EE5' For at no time shall we grant one natural operation to ,od and to the creature# so that neither what was created# we raise into di$ine essence# nor what is especiall of di$ine nature# we cast down to a place )egetting creatures' For of one and the same we recognize the miracles and the sufferings according to the one and the other of these natures from which He is and in which He has to )e as the admira)le C ril sa s' Therefore we# maintaining completel an unconfused and undi$ided !opinion"# 1n a )rief statement set forth all: that we# )elie$ing that He is one of the Hol Trinit # our 9ord 2esus Christ our true ,od# and after the incarnation assert that His two natures radiate in His one su)stance# in which His miracles and His sufferings through all His ordained life# not through phantas )ut trul He has shown# on account of the natural difference which is recognized in the same single su)stance# while with the mutual participation of the other# each nature indi$isi)l and without confusion willed and performed its own wor*s% according to this plan we confess two natural wills and operations concurring mutuall in Him for the sal$ation of the human race'

&FC These things# therefore# ha$ing )een determined ) us with all caution and diligence# we declare that no one is permitted to introduce# or to descri)e# or to compare# or to stud # or otherwise to teach another faith' 7ut whoe$er presumes to compare or to introduce or to teach or to pass on another creed to those wishing to turn from the )elief of the ,entiles or of the 2ews or from an heres whatsoe$er to the ac*nowledgement of truth# or who !presumes" to introduce a no$el doctrine or an in$ention of discourse to the su)$ersion of those things which now ha$e )een determined ) us# !we declare" these# whether the are )ishops or clerics# to )e e(communicated# )ishops indeed from the )ishopric# )ut priests from the priesthood% )ut if the are mon*s or la men# to )e anathematized'

ST' 9EJ 11 A/&+A/C M 2JH0 H A/-+A/A ST' 7E0ED1CT 11 A/E+A/- CJ0J0 A/A+A/B

!ST' SE=,1?S 1 A/B+B.1" CJ?0C19 JF TJ9EDJ IH A/6rotestation concerning the Trinit and the 1ncarnation M 4From 39i)er responsionis3 or the 3Apologia3 of 2ulian# Arch)ishop of Toledo5 &FE ' ' ' <e ha$e found that in that )oo* of response to our faith# which we had sent to the =oman Church through 6eter the regent# it had seemed to the 6ope alread mentioned !7enedict" that we had carelessl written that first chapter where we said according to di$ine essence: 3<ill )egot will# as also wisdom# wisdom#3 )ecause that man in a hurried reading thought that we had used these $er names according to a relati$e sense# or according to a comparison of the human mind% and so in his repl he commanded us to gi$e warning sa ing: 31n the natural order we recognize that the word ta*es its origin from the mind# Dust as reason and will# and the cannot )e changed# so that it ma )e said that# as the word and the will proceed from the mind# so also the mind from the word or the will# and from this comparison it seemed to the =oman 6ontiff that the will cannot )e said to )e from the will'3 <e# howe$er# not according to this comparison of the human mind# nor according to a relati$e sense# )ut according to essence ha$e said: <ill from will# as also wisdom from wisdom' For this )eing is to ,od as willing: this willing as understanding' 7ut this we cannot sa concerning man' For it is one thing for man not to will that which is# and another

thing to will e$en without understanding' 1n ,od# howe$er# it is not so# )ecause so perfect is His nature# that this )eing is to Him as willing# as understanding' ' ' ' &F- 6assing also to a re+e(amination of the second chapter in which the same 6ope thought that we had uncautiousl said that three su)stances are professed in Christ# the Son of ,od# as we will not )e ashamed to defend the things that are true# so perchance others will )e ashamed to )e ignorant of the things that are true' For who does not *now that e$er man consists of two su)stances# namel of the soul and of the )od Q ' ' ' Therefore when the di$ine nature has )een Doined to the human nature# the can )e called )oth three personal and two personal su)stances' ' ' ' CJ?0C19 JF TJ9EDJ IH1 AFC 6rofession of Faith concerning the Trinit M &FA 9et the designation of this 3hol will3+although through a comparati$e similitude of the Trinit # where it is called memor # intelligence# and will+refer to the person of the Hol Spirit% according to this# howe$er# what applies to itself# is predicated su)stantiall ' For the will is the Father# the will is the Son# the will is the Hol Spirit% Dust as ,od is the Father# ,od is the Son# ,od is the Hol Spirit and man other similar things# which according to su)stance those who li$e as protectors of the Catholic faith do not for an reason hesitate to sa ' And Dust as it is Catholic to sa : ,od from ,od# light from light# life from life# so it is a pro$ed assertion of true faith to sa the will from the will% Dust as wisdom from wisdom# essence from essence# and as ,od the Father )egot ,od the Son# so the <ill# the Father# )egot the Son# the <ill' Thus# although according to essence the Father is will# the Son is will and the Hol Spirit is will# we must not howe$er )elie$e that there is unit according to a relati$e sense# since one is the Father who refers to the Son# another the Son# who refers to the Father# another the Hol Spirit who# )ecause He proceeds from the Father and the Son# refers to the Father and the Son% not the same )ut one in one wa # one in another# )ecause to whom there is one )eing in the nature of deit # to these there is a special propert in the distinction of persons' 2ohn H1 B.1+B.- Sisinnius B./ 2ohn H11 B.-+B.B Constantine 1 B./+B1ST' ,=E,J=@ 11 B1-+BC1 The Form and Minister of 7aptism M 4From the epistle 3Desidera)ilem mihi3 to St' 7oniface# 0o$' &&# B&A5 &FAa @ou ha$e said that some without the profession of the Creed were )aptized ) adulterous and

unworth priests' 1n these cases ma our lo$e hold to the ancient custom of the Church: that# whoe$er has )een )aptized in the name of the Father and of the Son and of the Hol Spirit# ma in no case )e re)aptized% for not in the name of the one )aptizing# )ut in the name of the Trinit has one recei$ed the gift of this grace' And let that which the Apostle sa s )e o)ser$ed: Jne ,od# one faith# one )aptism 4Eph' E:-1' 7ut we recommend that to such ou teach more zealousl the spiritual doctrine'

ST' ,=E,J=@ 111 BC1+BE1 7aptism and Confirmation M 4From the epistle 3Doctoris omnium3 to St' 7oniface# Jct' &F# BCF5 &FA) Howe$er# )ecause the were )aptized in the name of the Trinit # it is necessar that those indeed who were )aptized through a di$ersit and a $ariation of the relationship of languages# )e strengthened through the hands of imposition 4another $ersion: imposition5 and of the hol chrism'

ST' NACHA=@ BE1+B-& The Form and Minister of 7aptism M 4From the epistle 3Hirgilius et Sedonius3 to St' 7oniface# 2ul 1# BEA !Q"5 &FB For the ha$e reported that there was a priest in that pro$ince# who was so completel ignorant of the 9atin language that when he was )aptizing# )ecause of his ignorance of the 9atin speech# )rea*ing up the language# said: 37aptizo te in nomine 6atria et Filia et Spiritus Sancti'3 And on account of this our honored )rotherhood has considered re)aptizing' 7ut ' ' ' if that one who )aptized# not introducing an error or a heres # )ut through mere ignorance of the =oman speech ) )rea*ing up the language# )aptizing he said# as we mentioned a)o$e# we do not agree that the should )e )aptized a second time' 4From the epistle !1. resp' 11" 3Sacris limini)us3 to St' 7oniface# Ma 1# BE/ !Q"5 &FBa 1n that !s nod of the Angles" it is distinctl recognized that such a decree and Dudgment is $er firml commanded and diligentl demonstrated# so that whoe$er had )een washed without the in$ocation of the Trinit # he has not )een perfected# unless he shall ha$e )een )aptized in the name of the Father# and of the

Son# and of the Hol Spirit'

!STE6HE0 11 B-&" ST' 6A?9 1 B-B+BAB ST' STE6HE0 111 B-&+B-B M STE6HE0 1H BA/+BB&

HAD=1A0 1 BB&+BFThe 6rimac of the =oman 6ontiff M 4From the epistle 36astorali)us Curis3 to the 6atriarch Tarasius in the ear B/-5 &F/ ' ' ' 9et that false assem)l # which without the Apostolic See ' ' ' was held contrar to the traditions of the $enera)le fathers against the di$ine images# )e declared anathema in the presence of our delegates# and let the word of our 9ord 2esus Christ )e fulfilled# that 3the gates of hell shall not pre$ail against her3 !Matt' 1A:1/"% and again: 3Thou art 6eter ' ' '3 !Matt' 1A:1/+1F"# whose throne holding the first place in all the world shines forth and holds its place as the head of the whole Church of ,od' The Errors of the Adoptionists M 4From the epistle 31nstitutio uni$ersalis3 to the )ishops of Spain# in the ear B/-5

&FF ' ' ' And then from our countr a plainti$e chapter came to us that certain )ishops li$ing there# namel Eliphandus and Ascaricus with others agreeing with them# do not )lush to confess the Son of ,od adopted# although no heretical leader# howe$er great# has dared to utter such )lasphem # e(cept that perfidious 0estorius who has declared that the Son of ,od is pure man ' ' ' ' 6redestination and the Harious A)uses of the SpaniardsM 4From the same epistle to the )ishops of Spain5

C.. As for that# howe$er# which some of these sa # that predestination to life or to death is in the power of ,od and not in ours% the sa : 3<h do we tr to li$e# )ecause it is in the power of ,odQ3% again others sa : 3<h do we as* ,od# that we ma not )e o$ercome ) temptation# since it is in our power# as in the freedom of willQ3 For trul the are a)le to render or to accept no plan# )eing ignorant ' ' ' 4of the words5 of )lessed Fulgentius M 4against a certain 6elagius5: 3Therefore# ,od in the eternit of His changelessness has prepared wor*s of merc and Dustice ' ' ' )ut for men who are to )e Dustified He has prepared merits% He has prepared rewards for those who are to )e glorified% )ut for the wic*ed He has not prepared e$il wills or e$il wor*s# )ut He has prepared for them Dust and eternal punishments' This is the eternal predestination of the future wor*s of ,od# which as we ha$e alwa s ac*nowledged to )e taught to us ) apostolic doctrine# so also faithfull we proclaim' ' ' '3 C.1 Dearl )elo$ed ones# in regard to those di$erse chapters# which we ha$e heard from those parts# namel # that man sa ing that the are Catholics# li$ing a life common with the 2ews and non)aptized pagans# as in food so in drin* or in di$erse errors# sa that the are not )eing harmed% and that which has )een practised# for although it is not permitted for an one to marr an infidel# the )less their daughters with one# and so the are entrusted to a pagan people% and that without e(amination these aforesaid priests are ordained in order that the ma preside% and also another great deadl error has grown strong# that although the hus)and is li$ing# these false priests choose women for themsel$es in marriage% and at the same time we ha$e heard from these parts a)out the li)ert of the will# and man other things which are too numerous to mention ' ' ' ' CJ?0C19 JF 01CEA 11 B/B Ecumenical H11 !against the 1conoclasts" Definition of the Sacred 1mages and Tradition M ACT1J0 H11 C.& !1' Definition" ' ' ' <e# continuing in the regal path# and following the di$inel inspired teaching of our Hol Fathers# and the tradition of the Catholic Church# for we *now that this is of the Hol Spirit who certainl dwells in it# define in all certitude and diligence that as the figure of the honored and life+gi$ing Cross# so the $enera)le and hol images# the ones from tinted materials and from mar)le as those from other material# must )e suita)l placed in the hol churches of ,od# )oth on sacred $essels and $estments# and on the walls and on the altars# at home and on the streets# namel such images of our 9ord 2esus Christ# ,od and Sa$ior# and of our undefiled lad # or hol Mother of ,od# and of the honora)le angels# and# at the same time# of all the saints and of hol men' For# how much more fre>uentl through the imaginal formation the are seen# so much more >uic*l are those who contemplate these# raised to the memor and desire of the originals of these# to *iss and to render honora)le adoration to them# not howe$er# to grant true 1atria

according to our faith# which is proper to di$ine nature alone% )ut Dust as to the figure of the re$ered and life+ gi$ing Cross and to the hol gospels# and to the other sacred monuments# let an o)lation of incense and lights )e made to gi$e honor to these as was the pious custom with the ancients' 3For the honor of the image passes to the original3% M and he who shows re$erence to the image# shows re$erence to the su)stance of Him depicted in it' C.C !11' 6roof" For thus the doctrine of our Hol Fathers# that is# the tradition of the Catholic Church which has recei$ed the ,ospel from and e$en to the end of the world is strengthened' Thus we follow 6aul# who spo*e in Christ 4 & Cor' &:1B5# and all the di$ine apostolic group and the paternal sanctit *eeping the traditions4 & Thess' &:1E5 which we ha$e recei$ed' Thus propheticall we sing the triumphal h mns for the Church:=eDoice e(ceedingl # J daughter of Nion# sing forth# J daughter of 2erusalem: )e Do ful and )e happ with all our heart' The 9ord has ta*en from ou the inDustices of those ad$erse to ou: He has redeemed ou from the power of our enemies' The 9ord is *ing in our midst: @ou will not see more e$ils4 <is' C:1E f': 9II5and peace to ouunto time eternal' C.E !111' Declaration" Those# therefore# who dare to thin* or to teach otherwise or to spurn according to wretched heretics the ecclesiastical traditions and to in$ent an thing no$el# or to reDect an thing from these things which ha$e )een consecrated ) the Church: either the ,ospel or the figure of the Cross# or the imaginal picture# or the sacred relics of the mart r% or to in$ent per$ersel and cunningl for the o$erthrow of an one of the legitimate traditions of the Catholic Church% or e$en# as it were# to use the sacred $essels or the $enera)le monasteries as common things% if indeed the are )ishops or clerics# we order !them" to )e deposed% mon*s# howe$er# or la men# to )e e(communicated'

The Sacred Elections M

ACT1J0 H111

C.- Can' C' 9et e$er election of a )ishop or of a pres) ter or of a deacon made ) the leaders remain in$alid according to the canon !Apostolic Canon C."# which sa s: 1f an )ishop# using secular powers# o)tains a church ) means of these# let him )e deposed and let all )e segregated who Doin with him' For# it is necessar that he who is going to enter upon the office of )ishop# )e elected ) )ishops# as it has )een defined ) the Hol Fathers who met at 0icea# in the canon !Canon E" which sa s: 1ndeed it is especiall fitting that a )ishop )e ordained ) all the )ishops who are in the pro$ince' 1f# howe$er# this is difficult either )ecause of pressing necessit or )ecause of the length of the Dourne # ne$ertheless# in an case with

three meeting together for this $er thing# and the a)sent ones in agreement and Doining ) letter# then the consecration ma )e held' The authorit # howe$er# o$er what is done in each pro$ince is granted to the metropolitan )ishop' 1mages# the Humanit of Christ# Tradition M

ACT1J0 H111

C.A <e admit that images should )e $enerated' Those of us who are not so minded we su)Dect to anathema' ' ' ' C.B 1f an one does not confess that Christ# our 9ord# has )een descri)ed according to His humanit ' ' ' let him )e anathema' C./ 1f an one reDects all ecclesiastical tradition either written or not written ' ' ' let him )e anathema' The Errors of the AdoptionistsM 4From the epistle of Hadrian 3Si tamen licet3 to the )ishops of ,aul and of Spain# BFC5 C.F Jn that occasion selections of perfidious words from a disordered pen were read% among other things which must )e reDected# was the matter arranged with false arguments gi$ing rise# howe$er# to perfid concerning the adoption of 2esus Christ# the Son of ,od according to the flesh' This the Catholic Church has ne$er )elie$ed# has ne$er taught# has ne$er gi$en assent to those )elie$ing wic*edl ' C1. ' ' ' J# ou impious# and ou who are ungrateful for so man )enefits# do ou not fear to whisper with a poisonous mouth that He# our li)erator# is an adopted Son# as it were# a mere man su)Dect to human misfortune# and what is a disgrace to sa # that He is a ser$ant' ' ' ' <h are ou not afraid# J# >uerulous detractors# J# men odious to ,od# to call Him ser$ant# who has freed ou from the ser$itude of the de$ilQ ' ' ' For# although in the imperfect representation of the prophet He was called ser$ant4cf' 2o) 1:/ ff'5 )ecause of the condition of ser$ile form which He assumed from the Hirgin ' ' ' we understand that this was said )oth historicall of hol 2o) and allegoricall of Christ'

CJ?0C19 JF F=A0GF?=T BFE M Christ# the 0atural# not the Adopted Son of ,od M 4From the s nodical epistle of the )ishops of France to the Spaniards5 C11 ' ' ' For in the )eginning of our little )oo* we ha$e found written what ou ha$e laid down: 3<e confess and we )elie$e that ,od# the Son of ,od )efore all ages without )eginning# was )egotten from the Father# co+eternal and consu)stantial# not ) adoption )ut ) )irth'3 9i*ewise after a few words in the same place we read: 3<e confess and we )elie$e that He was made from a woman# made under the law4cf' ,al' E:E5# that not ) )irth is He the Son of ,od )ut ) adoption% not ) nature )ut ) grace'3 7ehold the serpent hiding among the fruit )earing trees of 6aradise# that he ma decei$e e$er unwar one' ' ' ' C1& That also which ou# added in the following 4cf'n' &F-5 we ha$e not found e(pressed in the profession of the 0icene Creed# that in Christ there are two natures and three su)stances 4cf'n' &F-5 and 3man deified and ,od made human'3 <hat is the nature of man# )ut soul and )od Q or what is the difference )etween nature and su)stance# that it is necessar for us to sa three su)stances# and not rather simpl # as the Hol Fathers ha$e said# that the confess our 9ord 2esus Christ true ,od and true man in one personQ Certainl the person of the Son remained in the Hol Trinit # to which person human nature was Doined so that it was one person# ,od and man# not man deified and ,od made human# )ut ,od man and man ,od# on account of the unit of the person one Son of ,od# and the same Son of man# perfect ,od# perfect man ' ' ' Ecclesiastical custom is wont to name two su)stances in Christ# namel of ,od and of man' ' ' ' C1C 1f# therefore# He is true ,od# who was )orn of the Hirgin# how then can He )e adopted or a ser$antQ For ) no means do ou dare to confess ,od a ser$ant or one adopted% and if the prophet called Him ser$ant# it is not# howe$er# from the condition of ser$itude# )ut from the o)edience of humilit # ) which He was made o)edientto the Fathere$enunto death 46hil' &:/5' 4From 3Capitulari35

C1E !1"' ' ' 1n the )eginning of the chapters there arose the >uestion concerning the impious and a)omina)le heres of Elephandus# 7ishop of the see of Toledo# and of Feli( of Jrgellitana# and of their followers# who# thin*ing wrongl # asserted adoption in the Son of ,od% the most Hol Fathers# who pre$iousl reDected all these# ha$e unanimousl protested against this and the ha$e determined that this heres must )e thoroughl eradicated from the Hol Church'

ST' 9EJ 111 BF-+/1A CJ?0C19 JF F=1?91 M BFA Christ# the 0atural# not the Adopted M Son of ,od 4From the S m)ol of Faith5 C1Ea 0either was the human and temporal nati$it a)sent from the di$ine and eternal nati$it # )ut in one person of Christ 2esus true Son of ,od and true Son of man' 0ot one Son of man and another of ,od ' ' ' not the supposed Son of ,od# )ut true% not adopted# )ut His own# )ecause ne$er was He alien from the Father )ecause of the human nature which He assumed' And so in each nature we confess that He is the true and not the adopted Son of ,od# )ecause unconfusedl and insepara)l # man ha$ing )een assumed# one and the same is the Son of ,od and the Son of man' 7 nature Son to the mother according to humanit # howe$er# true Son to the Father in )oth natures' M

STE6HA0 H /1A+/1B HA9E0T10E /&B ST' 6ASCHA9 1 /1B+/&E ,=E,J=@ 1H /&/+/EE E?,E01?S 11 /&E+/&B SE=,1?S 11 /EE+/EB ST' 9EJ 1H /EB+/-CJ?0C19 JF T1C10?S M /-. The Sacrament of E(treme ?nction M C1- !/" That sa$ing sacrament also which 2ames the Apostle commends sa ing: 1f an one is sic* ' ' 'it will )e remitted him 4 2as' -:1E5# must )e made *nown to the people ) s*illful teaching% a trul great m ster and one e(ceedingl to )e sought# through which# if the faithful as*# and their sins are forgi$en# it ma e$en follow that health of )od is restored' ' ' ' This# howe$er# must )e *nown# that# if he who is sic* has not )een freed from pu)lic penance# he cannot recei$e the remed of this m ster # unless first ) the prescri)ed reconciliation he has merited the communion of the )od and )lood of Christ' He to whom the other sacraments ha$e )een restricted# is ) no means permitted to use this one'

CJ?0C19 JF L?1E=S@ M /-C !Against ,ottschal* and the 6redestinarians" =edemption and ,race M C1A Chap' 1' Jmnipotent ,od created man no)le without sin with a free will# and he whom He wished to remain in the sanctit of Dustice# He placed in 6aradise' Man using his free will )adl sinned and fell# and )ecame the 3mass of perdition3 of the entire human race' The Dust and good ,od# howe$er# chose from this same mass of perdition according to His fore*nowledge those whom through grace He predestined to life 4 =om' /:&F ff'% Eph' 1:115# and He predestined for these eternal life% the others# whom ) the Dudgment of Dustice he left in the mass of perdition#M howe$er# He *new would perish# )ut He did not predestine that the would perish# )ecause He is Dust% howe$er# He predestined eternal punishment for them' And on account of this we spea* of onl one predestination of ,od# which pertains either to the gift of grace or to the retri)ution of Dustice' C1B Chap' &' The freedom of will which we lost in the first man# we ha$e recei$ed )ac* through Christ our 9ord% and we ha$e free will for good# preceded and aided ) grace# and we ha$e free will for e$il# a)andoned ) grace' Moreo$er# )ecause freed ) grace and ) grace healed from corruption# we ha$e free will' C1/ Chap' C' Jmnipotent ,od wishes all menwithout e(ception to )esa$ed41 Tim' &:E 5 although not all will )e sa$ed' Howe$er# that certain ones are sa$ed# is the gift of the one who sa$es% that certain ones perish# howe$er# is the deser$ed punishment of those who perish' C1F Chap' E' Christ 2esus our 9ord# as no man who is or has )een or e$er will )e whose nature will not ha$e )een assumed in Him# so there is# has )een# or will )e no man# for whom He has not suffered+ although not all will )e sa$ed ) the m ster of His passion' 7ut )ecause all are not redeemed ) the m ster of His passion# He does not regard the greatness and the fullness of the price# )ut He regards the part of the unfaithful ones and those not )elie$ing in faith those things which He has wor*ed th rough lo$e4 ,al' -:A5# )ecause the drin* of human safet # which has )een prepared ) our infirmit and ) di$ine strength# has indeed in itself that it ma )e )eneficial to all% )ut if it is not drun*# it does not heal' CJ?0C19 JF HA9E0CE M 111 /-!Against 2ohn Scotus" 6redestination M C&. Can' 1' <e ha$e faithfull and o)edientl heard that Doctor of the ,entiles warning in faith and in

truth: 3J Timoth # guard that which has )een entrusted to ou# a$oiding the profane no$elties of words# and oppositions under the false name of *nowledge# which some promising concerning faith ha$e destro ed3 4& Tim' A:&. f'5% and again: 3Shun profane and useless tal*% for the contri)ute much toward ungodliness# and their speech spreadest li*e an ulcer3 4& Tim' &:1A f'5% and again: 3A$oid foolish and unlearned >uestions# *nowing that the )eget strifes% )ut the ser$ant of the 9ord must not >uarrel3 4& Tim' &:&C f'5 and again: 30othing through contention# nothing through $ain glor 3 46hil' &:C5: desiring to )e zealous for peace and charit # in so far as ,od has gi$en# attending the pious counsel of this same apostle: 3Solicitous to preser$e the unit of the spirit in the )ond of peace3 4Eph' E:C5# let us with all zeal a$oid no$el doctrines and presumptuous tal*ati$eness# whence rather the smo*e of contention and of scandal )etween )rothers can )e stirred up# than an increase of the fear of ,od arise' <ithout hesitation# howe$er# to the doctors piousl and correctl discussing the word of truth# and to those $er clear e(positors of Sacred Scripture# namel # C prian# Hilar # Am)rose# 2erome# Augustine# and others li$ing tran>uill in Catholic piet # we re$erentl and o)edientl su)mit our hearing and our understanding# and to the )est of our a)ilit we em)race the things which the ha$e written for our sal$ation' For concerning the fore*nowledge of ,od# and predestination# and other >uestions in which the minds of the )rethren are pro$ed not a little scandalized# we )elie$e that we must firml hold that onl which we are happ to ha$e drawn from the maternal wom) of the Church' C&1 Can' &' <e faithfull hold that 3,od fore*nows and has fore*nown eternall )oth the good deeds which good men will do# and the e$il which e$il men will do#3 )ecause we ha$e that word of Scripture which sa s: 3Eternal ,od# who are the witness of all things hidden# who *new all things )efore the are3 4 Dan' 1C:E&5% and it seems right to hold 3that the good certainl ha$e *nown that through His grace the would )e good# and that through the same grace the would recei$e eternal rewards% that the wic*ed ha$e *nown that through their own malice the would do e$il deeds and that through His Dustice the would )e condemned ) eternal punishment3%M so that according to the 6salmist: 37ecause power )elongs to ,od and merc to the 9ord# so that He will render to each man according to his wor*s3 4 6s' A1:1& f'5# and as apostolic doctrine holds: 3To them indeed# who according to patience in good wor*s# see* glor and honor and incorruption# eternal life% )ut to them that are contentious# and who o)e not the truth# )ut gi$e credit to ini>uit # wrath and indignation# tri)ulation and anguish upon e$er soul of man doing e$il3 4=om' &:B ff'5' 1n the same sense# this same one sa s elsewhere: 31n the re$elation of the 9ord 2esus from hea$en with the angels of His power# in a flame of fire# gi$ing $engeance to them who do not *now ,od# and who do not o)e the gospel of our 9ord 2esus Christ# who shall suffer eternal punishment in destruction ' ' ' when He shall come to )e glorified in His Saints# and to )e made wonderful in all them who ha$e )elie$ed 4& Thess' 1:B ff'5' Certainl neither !do we )elie$e" that the fore*nowledge of ,od has placed a necessit on an wic*ed man# so that he cannot )e different# )ut what that one would )e from his own will# as ,od# who *new all things )efore the are# He fore*new from His omnipotent and immuta)le MaDest ' 30either do we )elie$e that an one is condemned ) a pre$ious Dudgment on the part of ,od )ut ) reason of his own ini>uit '3 M 30or !do we )elie$e" that the wic*ed thus perish )ecause the were not a)le to )e good% )ut )ecause the were unwilling to )e good# the ha$e remained ) their own $ice in the mass of damnation either ) reason of original sin or e$en ) actual sin'3 M

C&& Can' C' 7ut also it has seemed right concerning predestination and trul it is right according to the apostolic authorit which sa s: 3Jr has not the potter power o$er the cla # from the same lump# to ma*e one $essel unto honor# )ut another unto dishonorQ3 4=om' F:&15 where also he immediatel adds: 3<hat if ,od willing to show His wrath and to ma*e *nown His power# endured with much patience $essels of wrath fitted or prepared for destruction# so that He might show the riches of His grace on the $essels of merc # which He has prepared unto glor 3 4=om' F:&& f'5: faithfull we confess the predestination of the elect to life# and the predestination of the impious to death% in the election# moreo$er# of those who are to )e sa$ed# the merc of ,od precedes the merited good' 1n the condemnation# howe$er# of those who are to )e lost# the e$il which the ha$e deser$ed precedes the Dust Dudgment of ,od' 1n predestination# howe$er# !we )elie$e" that ,od has determined onl those things which He Himself either in His gratuitous merc or in His Dust Dudgment would do M according to Scripture which sa s: 3<ho has done the things which are to )e done3 4 1s' E -:11# 9II5% in regard to e$il men# howe$er# we )elie$e that ,od fore*new their malice# )ecause it is from them# )ut that He did not predestine it# )ecause it is not from Him' !<e )elie$e" that ,od# who sees all things# fore*new and predestined that their e$il deser$ed the punishment which followed# )ecause He is Dust# in whom# as Saint AugustineM sa s# there is concerning all things e$er where so fi(ed a decree as a certain predestination' To this indeed he applies the sa ing of <isdom: 32udgments are prepared for scorners# and stri*ing hammers for the )odies of fools3 46ro$' 1F:&F5' Concerning this unchangea)leness of the fore*nowledge of the predestination of ,od# through which in Him future things ha$e alread ta*en place# e$en in Ecclesiastes the sa ing is well understood: 31 *now that all the wor*s which ,od has made continue fore$er' <e cannot add an thing# nor ta*e awa those things which ,od has made that He ma )e feared3 4 Eccles' C:1E5' 37ut we do not onl not )elie$e the sa ing that some ha$e )een predestined to e$il ) di$ine power#3 namel as if the could not )e different# 3)ut e$en if there are those who wish to )elie$e such malice# with all detestation#3 as the S nod of Jrange# 3we sa anathema to them3 4see n' &..5' C&C Can' E' 9i*ewise concerning the redemption of the )lood of Christ# )ecause of the great error which has arisen from this cause# so that some# as their writings indicate# declare that it has )een shed e$en for those impious ones who from the )eginning of the world e$en up to the passion of our 9ord# ha$e died in their wic*edness and ha$e )een punished ) eternal damnation# contrar to that prophet: 3J death# 1 will )e Th death# J hell# 1 will )e th )ite3 4 Hosea 1C:1E5% it seems right that we should simpl and faithfull hold and teach according to the e$angelical and apostolic truth# )ecause we hold this price to ha$e )een paid for those concerning whom our 9ord Himself sa s: 3As Moses lifted up the serpent in the desert# so it is necessar that the Son of man )e lifted up# that all# who )elie$e in Him# ma not perish# )ut ma ha$e eternal life' For ,od so lo$ed the world that He ga$e His onl )egotten Son: that all# who )elie$e in Him# ma not perish )ut ma ha$e eternal life3 42ohn C:1E ff'5# and the Apostle: 3Christ#3 he said# 3once has )een offered to e(haust the sins of man 3 4He)' F:&/5' Furthermore# although the are )ecoming widel spread# we completel remo$e from the pious hearing of the faithful the chapters !four# which ) the council of our )rothers ha$e )een unwisel accepted# )ecause of the uselessness or e$en the harmfulness# and the error contrar to truth# and other reasons" a)surdl concluded with nineteen s llogisms# and not outstanding in learning# in which the machination of the de$il rather than an tenet of faith is found# and that such and

similar things ma )e a$oided through all !chapters"# we ) the authorit of the Hol Spirit for)id !them"% we )elie$e also that those who introduce these no$el doctrines must )e punished lest the )ecome too harmful' C&E Can' -' 9i*ewise we )elie$e that we must hold most firml that all the multitude of the faithful# regenerated 3from the water and the Hol Spirit3 42ohn C:- 5# and through this trul incorporated in the Church# and according to the apostolic doctrine )aptized in the death of Christ4=om' A:C5# in His )lood has )een a)sol$ed from its sins% that neither for these could there ha$e )een true regeneration unless there were true redemption% since in the sacraments of the Church there is nothing false# nothing theatrical# )ut certainl e$er thing true# dependent upon truth itself and sincerit ' Moreo$er# from this $er multitude of the faithful and the redeemed some are preser$ed in eternal sal$ation# )ecause through the grace of ,od the remain faithfull in their redemption# )earing in their hearts the $oice of their ,od Himself: 3<ho ' ' ' perse$eres e$en unto the end# he will )e sa$ed3 4Matt' 1.:&& % &E:1C5% that others# )ecause the were unwilling to remain in the safet of faith# which in the )eginning the recei$ed# and )ecause the choose ) wrong teaching or ) a wrong life to ma*e $oid rather than to preser$e the grace of redemption# came in no wa to the fullness of sal$ation and to the reception of eternal )eatitude' in )oth certainl we ha$e the doctrine of the hol Doctor: 3<e who are )aptized in Christ 2esus# are )aptized in His death3 4=om' A :C5# and: 3All ou who are )aptized in Christ ha$e put on Christ3 4,al' C:&B 5# and again: 39et us approach with a true heart in fullness of faith# ha$ing our hearts sprin*led from an e$il conscience# and our )odies washed with clean water let us hold unwa$ering the confession of our hope3 4 He)' 1.:&&5# and again: 3For to us sinning willfull after the accepted *nowledge of the truth# there is now left no sacrifice for sins3 4He)' 1.:&A5# and again: 3He who ma*ing $oid the law of Moses# dies without merc with two or three witnesses' How much more do ou thin* he deser$es worse punishments# who has crushed under foot the son of ,od# and has considered the )lood of the testament unclean# ) which he was sanctified# and has offered insult to the Spirit of graceQ3 4 He)' 1.:&/5' C&- Can' A' 9i*ewise concerning grace# through which those who )elie$e are sa$ed# and without which ne$er has a rational creature li$ed happil # and concerning free will wea*ened through sin in our first parents# )ut reintegrated and healed through the grace of our 9ord 2esus for His faithful# we most constant and in complete faith confess the same# which the most Hol Fathers ) the authorit of the Sacred Scriptures ha$e left for us to hold# which the S nod of Africa and the S nod of Jrange 4n' 1BE ff'5 ha$e professed# which the most )lessed 6ontiffs of the Apostolic See in the Catholic faith ha$e held% )ut also concerning nature and grace# we presume in no manner to change to another wa ' <e thoroughl refute# howe$er# the foolish >uestions#and the utterl old wi$es8 tales#the porridge of the Scoti )earing nausea to the purit of faith# which in these most dangerous and gra$e times# to the summit of cur la)ors e$en up to the di$iding of charit wretchedl and tearfull ha$e arisen# lest Christian minds henceforth)e corrupted and cut offe$en from the purit of faith#which is in Christ 4 & Cor' 11:C 5 2esus#and we warn ) the lo$e of our 9ord Christ that )rotherl charit # ) )eing on its guard# protects the hearing from such things' 9et the )rotherhood recall that it is hard pressed ) the $er gra$e e$ils of the world# ) the e(cessi$e har$est of ini>uit # and that it is most cruell suffocated ) the chaff of light men' 9et it ha$e zeal to con>uer these things% let it la)or to

correct these things% and let it not )urden the assem)l with the inanities of those who grie$e and weep piousl # )ut rather in certain and true faith# let that )e em)raced which has )een sufficientl determined ) the Hol Fathers concerning these and similar things' 7E0ED1CT 111 /--+/-/ ST' 01CHJ9AS 1 /-/+/AB =JMA0 CJ?0C19 /A. A0D /AC 6rimac # the 6assion of Christ# 7aptism M C&A Chap' -' 1f an one condemns dogmas# mandates# interdicts# sanctions or decrees# promulgated ) the one presiding in the Apostolic See# for the Catholic faith# for the correction of the faithful# for the emendation of criminals# either ) an interdict of threatening or of future ills# let him )e anathema' M C&B Chap' B' Trul indeed we must )elie$e and in e$er wa profess that our 9ord 2esus Christ# ,od arid Son of ,od# suffered the passion of the Cross onl according to the flesh% in the ,odhead howe$er# he remained impassi)le# as the apostolic authorit teaches and the doctrine of the Hol Fathers most clearl shows' C&/ Chap' /' 9et these howe$er )e anathema# who sa that our =edeemer 2esus Christ and Son of ,od sustained the passion of the Cross according to His ,odhead# since it is impious and detesta)le to Catholic minds' C&F Chap' F' For all those who sa that these who )elie$ing in the most hol font of )aptism are re)orn in the Father# in the Son# and in the Hol Spirit# are not e>uall cleansed from original sin# let it )e anathema' The 1mmunit and 1ndependence of the Church M 4From epistle !/" 36roposueramus >uidem3 to Michael the Emperor# /A-5 CC. ' ' ' 0either ) Augustus# nor ) all the clerg # nor ) religious# nor ) the people will the Dudge )e Dudged M ' ' ' The first seat will not )e Dudged ) an one3 M 4see n' C-& ff'5 CC1 ' ' ' ' <here ha$e ou e$er read that our former rulers were present in s nodal meetings# unless perchance in those in which !matters" concerning faith were discussed# which is uni$ersal# which is common to all# which pertains not onl to the clerg )ut e$en to the lait and certainl to all ChristiansQ ' ' ' The

greater the complaint which is )rought to the Dudgment of a more powerful authorit # so much the higher authorit must )e sought# until graduall it comes to this See# whose cause either from itself# as the merits of the matters demand# is changed for the )etter or is left without >uestion to the will of ,od alone' CC& Furthermore if ou ha$e not heard us# it remains for ou to )e with us of necessit # such as our 9ord 2esus Christ has commanded those to )e considered# who disdained to hear the Church of ,od# especiall since the pri$ileges of the =oman Church# )uilt on 7lessed 6eter ) the word of Christ# deposited in the Church herself# o)ser$ed in ancient times and cele)rated ) the sacred uni$ersal S nods# and $enerated Dointl ) the entire Church# can ) no means )e diminished# ) no means infringed upon# ) no means changed% for the foundation which ,od has esta)lished# no human effort has the power to destro and what ,od has determined# remains firm and strong' ' ' ' Thus the pri$ileges granted to this hol Church ) Christ# not gi$en ) the S nod# )ut now onl cele)rated and $enerated' ' ' ' CCC Since# according to the canons# where there is a greater authorit # the Dudgment of the inferiors must )e )rought to it to )e annulled# or to )e su)stantiated# certainl it is e$ident that the Dudgment of the Apostolic See# of whose authorit there is none greater# is to )e refused ) no one' 1f indeed the wish the canon to )e appealed to an part of the world% from it# howe$er# no one ma )e permittedM to appeal' ' ' ' <e do not den that the opinion of this See can )e changed for the )etter# when either something shall ha$e )een stealthil snatched from it# or ) the $er consideration of age or time# or ) a dispensation of gra$e necessit # it shall ha$e decided to regulate something' <e )eseech ou# howe$er# ne$er >uestion the Dudgment of the Church of ,od% that indeed )ears no preDudgment on our power# since it )egs eternal di$init for its own sta)ilit # and it )eseeches in constant pra er for our well )eing and eternal sal$ation' Do not usurp the things that )elong to it% do not wish to snatch awa that which has )een intrusted to it alone# *nowing that without dou)t e$er administrator of mundane affairs ought to )e remo$ed from sacred affairs# Dust as it is proper that no one from the group of clerg and those militant for ,od )e implicated in an secular affairs' Finall # we are completel without *nowledge of how those to whom it has )een intrusted onl to )e in charge of human affairs presume to Dudge concerning those through whom di$ine affairs are ministered' These things e(isted )efore the coming of Christ# so that some figurati$el li$ed at one and the same time as *ings and priests% this# sacred histor shows how hol Melchisedech was# and this the de$il imitated in his mem)ers# since he alwa s hastens to assume for himself in a t rannical spirit the things which are )ecoming to the di$ine culture# so that these pagan emperors were also called supreme pontiffs' 7ut when it came to the same true *ing and pontiff# neither has He# the emperor# $oluntaril ta*en to himself the rights of the pontiff# nor as pontiff has He usurped the name of the emperor' Since the same 3mediator of ,od and man# the man Christ 2esus3 4 1 Tim' &:-5 ) His own acts and distinct dignities# has so decreed the duties of each power# wishing His own to )e lifted up ) His salutar humilit # not to )e su)merged again ) human pride# so that Christian rulers for eternal life ma need pontiffs# and that pontiffs ma use imperial laws onl for the course of temporal affairs% )ecause spiritual action differs from carnal efforts' The Form of Matrimon M

4From the responses of 0icholas to the decrees of the 7ulgars# 0o$'# /AA5

CCE Chap' C ' ' ' According to the laws# let the consent alone of those suffice concerning whose union there is >uestion% and if ) chance this consent alone )e lac*ing in the marriage# all other things# e$en when solemnized with intercourse itself# are in $ain' The Form and Minister of 7aptism M 4From the responses to the decrees of the 7ulgars# 0o$'# /AA5 CCEa Chap' 1-' @ou as* whether those persons who recei$ed )aptism from that man 4who imagines himself a priest5 are Christians or ought to )e )aptized again' 1f the ha$e )een )aptized in the name of the highest and indi$isi)le Trinit # the certainl are Christians% and it is not proper that the )e )aptized again# ) whate$er Christian the ha$e )een )aptized' ' ' ' An e$il person ) ministering )lessings )rings an accumulation of harm not upon others )ut upon himself# and ) this it is certain that no portion of inDur touched those whom that ,ree* )aptized# )ecause: 3He it is that )aptizeth3 4 2ohn 1:CC5# that is Christ# and again: 3,od ' ' ' gi$eth the increase3 41 Cor C:B5 is heard% and not man' CC- Chap' 1.E' @ou assert that in our fatherland man ha$e )een )aptized ) a certain 2ew# ou do not *now whether Christian or pagan# and ou consult us as to what should )e done a)out them' 1f indeed the ha$e )een )aptized in the name of the Hol Trinit or onl in the name of Christ# as we read in the Acts of the Apostles 4cf'Acts &:C/%1F:-5# !surel it is one and the same# as Saint Am)rose M sets forth" it is esta)lished that the should not )e )aptized again'

HAD=1A0 11 /AB+/B& CJ?0C19 JF CJ0STA0T10J69E 1H /AF+/B. Ecumenical H111 !against 6hotius" Canons against 6hotius M 1n actio 1 the rule of faith of Hormisdas is read and su)scri)ed 4see n' 1B1 f'5

CCA !Te(t of Anastasius:" Canon 1++<e# wishing to ad$ance without offense through the Dust and regal wa of di$ine Dustice# ought to retain the definitions and opinions of the Hol Fathers who li$e according to ,od as lamps alwa s )urning and illuminating our steps' Therefore# Dudging and )elie$ing these as fa$ora)le words according to the great and $er wise Dien sius# M li*ewise regarding these with the di$ine Da$id we most readil sing: 3The Command of the 9ord is a light illumining our e es3 46s' 1/:F5# and# 3Th light 4law5 is a lamp to m feet and a light to m wa s3 46s' 11/:1.-5# and with the writer of 6ro$er)s we sa : 3Th command is a light and Th law is a light3 46ro$' A:&C5% and with a loud $oice with 1saias we cr to the 9ord ,od: 3Th precepts are a light upon the earth3 41s' &A:F: 9II5' For to the light trul ha$e )een assimilated the e(hortations and dissuasions of the di$ine canons# according as that which is )etter is discerned from that which is worse# and the e(pedient and profita)le from that which is recognized as not e(pedient )ut e$en harmful' Therefore we profess to *eep and guard the rules# which ha$e )een handed down for the hol # Catholic and Apostolic Church ) the hol # noted apostles as well as ) the uni$ersal and also the local Councils of the orthodo( or e$en ) an Father or teacher of the Church spea*ing the word of ,od% guiding ) these )oth our own life and morals and also the whole group of priests# )ut also all those who are *nown ) the name Christian# resol$ing to su)mit canonicall to these punishments and condemnations and on the other hand# to the receptions and Dustifications which through these ha$e )een )rought forth and defined% 6aul# the great apostle# openl ga$e warning to hold indeed the traditions which we ha$e recei$ed either through the word or through the epistle4 & Thess' &:1E5 of the Saints who ha$e pre$iousl )een distinguished' CCA <e# wishing to ad$ance without offense through the Dust and ro al wa of di$ine Dustice# ought to control the definitions of the Hol Fathers as lamps alwa s )urning' Therefore# we confess to *eep and guard the rules which ha$e )een handed down in the Catholic and Apostolic Church ) the hol and noted Apostles and ) the uni$ersal and local orthodo( s nods or ) an Father# teacher of the Church# spea*ing the word of ,od' For the great Apostle 6aul e(pressl e(horted usto hold the traditionswhich we ha$e recei$ed either through word or epistles of the Saints who ha$e )een distinguished )efore' CCB Can' C' <e decree that the sacred image of our 9ord 2esus Christ# the 9i)erator and Sa$ior of all# )e adored in e>ual honor with the )oo* of the hol ,ospels' For# as through the elo>uence of the s lla)les which are in the )oo*# we should all attain sal$ation# so through the imaginal energies of colors )oth all the wise and the unwise from that which is manifest enDo usefulness% for the things which are the sermon in s lla)les# these things also the writing which is in colors# teaches and commands% and it is fitting# that according to the suita)leness of reason and $er ancient tradition on account of honor# )ecause the refer to the $er principal things# it follows li*ewise that the images will )e honored and adored e>uall as the sacred )oo* of the hol ,ospels and the figure of the precious Cross' 1f# therefore an one does not adore the image of Christ the Sa$ior# let him not see His form when He will comein paternal glor to )e glorified and to glorif His saints4& Thess' 1:1.5% )ut let him )e separated from His communion and glor % li*ewise# howe$er# also the image of Mar # His undefiled Mother# and Mother of ,od% moreo$er# we also represent the images of the hol Angels# Dust as Di$ine Scripture shows them in words% and also of the Apostles most

worth of praise# of the 6rophets# of the Mart rs and of hol men% at the same time also of all the saints we )oth honor and $enerate' And whoe$er does not hold thus# let him )e anathema from the Father# and the Son# and the Hol Spirit' CCB <e adore the sacred image of our 9ord 2esus Christ in li*e honor with the )oo* of the Hol ,ospels' For as through the s lla)les carried in it# we all attain sal$ation# so through the imaginal energies of the colors )oth all the wise and the unwise from that which is manifest enDo usefulness% for the things which are the sermon in s lla)les# those things also the writing which is in colors teaches and commands' 1f# therefore# an one does not adore the image of Christ the Sa$ior# let him not see His form in the second coming' And we li*ewise honor and adore the image of His undefiled Mother and the images of the hol angels# Dust as Di$ine Scripture characterizes them in words' And let those who do not hold thus )e anathema' CC/ Can' 11' Although the Jld and the 0ew Testaments teach that man has one rational and intellectual soul# and all the Fathers spea*ing the word of ,od and all the teachers of the Church declare the same opinion# certain persons gi$ing attention to the in$entors of e$il# ha$e reached such a degree of impiet that the impudentl declare that man has two souls# and ) certain irrational attempts 3through wisdom which has )een made foolish3 41 Cor' 1:&.5# the tr to strengthen their own heres ' Hastening to root out as the $er worst coc*le this wic*ed opinion currentl germinating# and furthermore carr ing 3the fire)rand in the hand of Truth3 4 Matt' C:1&% C:1B5# and wishing to transmit with the un>uencha)le fire all the chaff and 3to show forth the cleansed threshing floor of Christ3 4 Matt' C:1& % 9u*e C:1B5 this hol and uni$ersal S nod with a loud $oice declares anathema all in$entors and perpetrators of such impiet and those )elie$ing things similar to these# and it defines and promulgates that no one ha$e or *eep in an wa the statutes of the authors of this impiet ' 1f# howe$er# an one should presume to act contrar to this hol and great S nod# let him )e anathema# and let him )e separated from the faith and worship of Christians' CC/ Although the Jld and 0ew Testaments teach that man has one rational and intellectual soul# and all the Fathers and teachers of the Church teach the same opinion# there are some who thin* that he has two souls# and ) certain irrational attempts the strengthen their own heres ' Therefore# this hol and ecumenical s nod loudl anathematizes the originators of such impiet and those who agree with them% and if an one shall dare to spea* contrar to the rest# let him )e anathema' CCF Can' 1&' 1n accord with the apostolic and s nodical canons for)idding promotions and consecrations of )ishops made ) the power and precept of princes# we define and offer the opinion also that# if an )ishop through the craftiness or t rann of princes should accept a consecration of such dignit # let him ) all means )e deposed# since he wished or agreed to possess the house of ,od not from the will of ,od )oth ) ecclesiastical rite and decree# )ut from a desire of carnal sense# from men and through men' CE. From Can' 1B' ' ' ' Moreo$er# we cast aside from our ears as something poisonous what is said ) certain ignorant men# namel # that it is not possi)le to hold a s nod without the presence of the ci$il ruler#

since ne$er did the sacred canons order secular leaders to meet in councils# )ut onl )ishops' Thus neither do we find that the were present in the s nods# ecumenical councils e(cepted% for neither is it right that secular rulers )e spectators of things which sometimes happen to the priests of ,od' CE. !1&" There came to our ears the statement that a s nod cannot )e held without the presence of the ci$il ruler' 7ut nowhere do the sacred canons order secular leaders to come together in s nods# )ut onl )ishops' Thus we do not find that their presence was effected e(cept for ecumenical s nods' For it is not right that secular rulers )e spectators of the things that happen to the priests of ,od' CE1 Can' &1' <e# )elie$ing that the word of the 9ord which Christ spo*e to His Apostles and disciples: 3<ho recei$es ou# recei$es Me3 4 Matt' 1.:E. 5: 3and who spurns ou# spurns me3 4 9u*e 1.:1A5# was said to all# e$en to those who after them according to them ha$e )een made Supreme 6ontiffs and chiefs of the pastors# declare that a)solutel no one of the powerful of this world ma tr to dishonor or mo$e from his throne an one of those who are in command of the patriarchial sees# )ut that the Dudge them worth of all re$erence and honor% especiall indeed the most hol 6ope of senior =ome% ne(t the 6atriarch of Constantinople% then certainl of Ale(andria and of Antioch and of 2erusalem% )ut that no one compose or prepare an writings and words against the most hol 6ope of older =ome under the prete(t# as it were# of some e$il crimes# a thing which )oth 6hotius did recentl # and Dioscorus long ago' <hoe$er# moreo$er# shall use such )oasting and )oldness that following 6hotius or Dioscorus# in writings or without writings he ma arouse certain inDuries against the See of 6eter# the chief of the Apostles# let him recei$e the e>ual and same condemnation as those' 7ut if an one enDo ing some secular power or )eing influential should tr to depose the a)o$e mentioned 6ope of the Apostolic Chair or an of the other 6atriarchs# let him )e anathema' 7ut if the uni$ersal S nod shall ha$e met# and there will ha$e arisen e$en concerning the hol church of the =omans an dou)t or contro$ers whate$er# it is necessar with $eneration and with fitting re$erence to in$estigate and to accept a solution concerning the proposed >uestion# either to offer to ha$e offered )ut not )oldl to declare an opinion contrar to the Supreme 6ontiffs of senior =ome' !1C" 1f an one should emplo such daring as# li*e 6hotius and Dioscorus# in writings or without writings# to rouse certain in>uiries against the See of 6eter# the chief of the Apostles# let him recei$e the same condemnation as those% )ut if# when the ecumenical s nod has met# an dou)t arises e$en a)out the church of the =omans# it is possi)le to ma*e an in$estigation re$erentl and with fitting respect concerning the >uestion at hand# and to accept the solution either to )e assisted or to assist# )ut not )oldl to deli$er !an opinion" contrar to the Supreme 6ontiffs of senior =ome' 2JH0 H111 /B&+//& 2JH0 I F1E+F&/ MA=10?S 1 //&+//E 9EJ H1 F&/

ST' HAD=1A0 111 //E+//- STE6HA0 H111 F&F+FC1 STE6HA0 H1 //-+/F1 2JH0 I1 FC1+FCFJ=MJS?S /F1+/FA 9EJ H11 FCA+FCF 7J01FACE H1# /FA STE6HA0 1I FCF+FE& STE6HA0 H11 /FA+/FB MA=10?S 11 FE&+FEA =JMA0?S /FB A,A6ET?S 11 FEA+F-THEJDJ=E 11 /FB 2JH0 I11 F--+FAC 2JH0 1I /F/+F.. 9EJ H111 FAC+FAE 7E0ED1CT 1H F..+F.C 7E0ED1CT H FAE !FAA" 9EJ H F.C 2JH0 I111 FA-+FB& SE=,1?S 111 F.E+F11 7E0ED1CT H1 FBC+FBE A0ASTAS1?S 111 F11+F1C 7E0ED1CT H11 FBE+F/C 9A0DJ F1C+F1E 2JH0 I1H F/C+F/E 2JH0 IH F/-+FFA =JMA0 CJ?0C19 FFC !For the Canonization of St' ?dalrich" The <orship of the Saints M CE& ' ' ' 7 common agreement we ha$e decreed that we should $enerate the memor of that one# namel # St' ?dalrich the )ishop# with all pious affection and most faithful de$otion# since we so $enerated and worship the relics of the mart rs and confessors that Him whose mart rs and confessors the are# we ma adore% we honor the ser$ants that honor ma redound to the 9ord# who said: 3<ho recei$es ou# recei$es me3 4Matt' 1.:E.5% and thus we who do not ha$e the pledge of our Dustice# ) their pra ers and merits ma )e helped Dointl )efore the most clement ,od# )ecause the salutar di$ine precepts )oth of the hol Canons

and of the $enera)le Fathers effaciousl taught that ) the attenti$e stud of all the churches# and ) the effort of apostolic guidance# the documents accomplish a degree of usefulness and an integrit of strength% Dust as the memor of the alread mentioned $enera)le 7ishop ?dalrich dedicated to di$ine worship e(ists and is alwa s ad$antageous in most de$outl gi$ing praise to ,od' ,=E,J=@ H FFA+FFF 2JH0 I1I 1.&E+1.C& S@9HESTE= 11 FFF+1..C 7E0ED1CT 1I 1.C&+1.EE 2JH0 IH11 1..C S@9HESTE= 111 1.E2JH0 IH111 1..E+1..F ,=E,J=@ H1 1.E-+1.EA SE=,1?S 1H 1..F+1.1& C9EME0T 11 1.EA+1.EB 7E0ED1CT H111 1.1&+1.&E DAMAS?S 11 1.E/ ST' 9EJ 1I 1.EF+1.-E S m)ol of Faith M 4From the epistle 3Congratulamur $ehementer3 to 6eter# 7ishop of Antioch# April 1C# 1.-C5 CEC For 1 firml )elie$e that the Hol Trinit # the Father and the Son and the Hol Spirit# is one omnipotent ,od# and in the Trinit the whole ,odhead is co+essential and consu)stantial# co+eternal and co+omnipotent# and of one will# power# and maDest % the creator of all creation# from whom all things# through whom all things# in whom all things 4=om' 11:CA5 which are in hea$en or on earth# $isi)le or in$isi)le' 9i*ewise 1 )elie$e that each person in the Hol Trinit is the one true ,od# complete and perfect' CEE 1 )elie$e also that the Son of ,od the Father# the <ord of ,od# was )orn eternall )efore all time from the Father# consu)stantial# co+omnipotent# and co+e>ual to the Father through all things in di$init % )orn of the Hol Spirit from the e$er $irgin Mar in time# with a rational soul# ha$ing two nati$ities# the one from the Father# eternal# the other from the Mother# in time% ha$ing two wills and operations# true ,od and true man# indi$idual in each nature and perfect# not ha$ing suffered a fusion and di$ision# not adopted or phantastical# the one and onl ,od# the Son of ,od in two natures# )ut in the singleness of one person# incapa)le of suffering and immortal in di$init % )ut in humanit for us and for our sal$ation suffered in the true passion of the )od and was )uried# and arose from the dead on the third da in the true resurrection of the )od % )ecause of which we must declare with the disciples that He ate from no need of food )ut onl

from will and power% on the fortieth da after His resurrection with the flesh in which He arose# and with His soul He ascended into hea$en and sits at the right hand of the Father# whence on the tenth da He sent the Hol Spirit# and thence# as He ascended# He will come to Dudge the li$ing and the dead# and will render to each one according to his wor*s' CE- 1 )elie$e also that the Hol Spirit# complete and perfect and true ,od# proceeding from the Father and the Son# co+e>ual# co+essential# co+omnipotent and co+eternal with the Father and the Son in all respects# has spo*en through the prophets' CEA That this hol and indi$idual Trinit is not three ,ods# )ut in three persons and in one nature or essence 4is5 one ,od omnipotent# e(ternal# in$isi)le and incommuta)le# so 1 )elie$e and confess# so that 1 ma trul proclaim that the Father is not )egotten# the Son is the onl )egotten one# and the Hol Spirit is neither )egotten nor un)egotten# )ut proceeds from the Father and the Son' CEB !Hariant =eadings:" 1 )elie$e that the one true Church is hol # Catholic and apostolic# in which is gi$en one )aptism and the true remission of all sins' 1 also )elie$e in a true resurrection of this )od # which now 1 )ear# and in eternal life' CE/ 1 )elie$e also that there is one author of the 0ew and Jld Testament# of the law )oth of the 6rophets and of the Apostles# namel the omnipotent ,od and 9ord' !1 )elie$e" that ,od predestined onl the good things# )ut that He fore*new the good and the e$il' 1 )elie$e and profess that the grace of ,od precedes and follows man# et in such a manner that 1 do not den free will to the rational creature' 1 also )elie$e and declare that the soul is not a part of ,od )ut was created from nothing and was without )aptism su)Dect to original sin' CEF Furthermore# 1 declare anathema e$er heres raising itself against the hol Catholic Church# and li*ewise him whosoe$er has honored or )elie$es that an writings )e ond those which the Catholic Church accepts ought to )e held in authorit or has $enerated them' 1 accept entirel the four Councils and 1 $enerate them as the four ,ospels# )ecause through four parts of the world the uni$ersal Church# upon these as on s>uare stone# has )een founded M' ' ' ' E>uall 1 accept and $enerate the three remaining Councils' ' ' ' <hate$er the a)o$e mentioned se$en hol and uni$ersal Councils )elie$e and praise 1 also )elie$e and praise# and whome$er the declare anathema# 1 declare anathema' The 6rimac of the =oman 6ontiff M 4From the epistle 31n terra pa( homini)us3 to Michael Cerularius and to 9eo of Achrida# Septem)er &# 1.-C5

C-. Chap' - ' ' ' @ou are said to ha$e condemned pu)licl in a strange presumption and incredi)le )oldness the Apostolic and 9atin Church# neither heard nor refuted# for the reason chiefl that it dared to cele)rate the commemoration of the passion of the 9ord from the Az mes' 7ehold our incautious reprehension# )ehold our e$il )oasting# when 3 ou put our mouth into hea$en' <hen our tongue passing on to the earth3 4 6s' B&:F5# ) human arguments and conDectures attempts to uproot and o$erturn the ancient faith' ' ' ' C-1 Chap' B ' ' ' The hol Church )uilt upon a roc*# that is Christ# and upon6eteror Cephas# the son of 2ohn who first was called Simon# )ecause ) the gates of Hell# that is# ) the disputations of heretics which lead the $ain to destruction# it would ne$er )e o$ercome% thus Truth itself promises# through whom are true# whatsoe$er things are true: 3The gates of hell will not pre$ail against it3 4Matt' 1A:1/5' The same Son declares that He o)tained the effect of this promise from the Father ) pra ers# ) sa ing to 6eter: 3Simon# )ehold Satan etc'3 4 9u*e &C:C15' Therefore# will there )e an one so foolish as to dare to regard His pra er as in an wa $ain whose )eing willing is )eing a)leQ 7 the See of the chief of the Apostles# namel ) the =oman Church# through the same 6eter# as well as through his successors# ha$e not the comments of all the heretics )een disappro$ed# reDected# and o$ercome# and the hearts of the )rethren in the faith of 6eter which so far neither has failed# nor up to the end will fail# )een strengthenedQ C-& Chap' 11' 7 passing a preceding Dudgment on the great See# concerning which it is not permitted an man to pass Dudgment# ou ha$e recei$ed anathema from all the Fathers of all the $enera)le Councils' ' ' ' C-C Chap' C& ' ' ' As the hinge while remaining immo$a)le opens and closes the door# so 6eter and his successors ha$e free Dudgment o$er all the Church# since no one should remo$e their status )ecause 3the highest See is Dudged ) no one'3 4see n' CC. ff'5

H1CTJ= 11 1.--+1.-B STE6HE0 1I 1.-B+1.-/ 7E0ED1CT I# 1.-/+1.-F 01CHJ9AS 11 1.-F+1.A1 =JMA0 CJ?0C19 1.A. The Jrdinations ) Simoniacs M C-E 9ord 6ope 0icholas presiding at the S nod in the 7asilica of Constantine said: 3<e Dudge that in preser$ing dignit no merc is to )e shown toward the simoniacs% )ut according to the sanctions of the

canons and the decrees of the Hol Fathers we condemn them entirel and ) apostolic authorit we decree that the are to )e deposed' Concerning those# howe$er# who ha$e )een ordained ) the simoniacs# not through mone )ut gratis# )ecause the >uestion from long standing has )een drawn out still longer# we a)sol$e from e$er manner 4another $ersion: *not or impediment5 of dou)t% so that with regard to this chapter let us permit no one later to dou)t' ' ' ' Thus# moreo$er# ) the authorit of the hol Apostles 6eter and 6aul we entirel for)id that at an time an of our successors from this our permission ta*e or fi( a rule for himself or another# )ecause the authorit of the ancient Fathers has not promulgated this ) order or grant# )ut too great a necessit of the time has forced us to permit it ' ' ' ' 3 A9EIA0DE= 11 1.A1+1.BC ST' ,=E,J=@ H11 1.BC+1./=JMA0 CJ?0C19 H1 1.BF !Against 7erengarius" The Most Hol Eucharist M !Jath ta*en ) 7erengarius" C-- 1# 7erengarius# in m heart )elie$e and with m lips confess that through the m ster of the sacred pra er and the words of our =edeemer the )read and wine which are placed on the altar are su)stantiall changed into the true and proper and li$ing flesh and )lood of 2esus Christ# our 9ord# and that after consecration it is the true )od of Christ which was )orn of the Hirgin and which# offered for the sal$ation of the world# was suspended on the Cross# and which sitteth at the right hand of the Father# and the true )lood of Christ# which was poured out from His side not onl through the sign and power of the sacrament# )ut in its propert of nature and in truth of su)stance# as here )riefl in a few words is contained and 1 ha$e read and ou understand' Thus 1 )elie$e# nor will 1 teach contrar to this )elief' So help me ,od and these hol ,ospels of ,od' H1CTJ= 111 1./B

?=7A0 11 1.//+1.FF CJ?0C19 JF 7E0EHE0TJ 1.F1 The Sacramental 0ature of the Diaconate M

C-A Can' 1' 9et no one )e chosen in order of succession into the episcopac e(cept one who has )een found li$ing religiousl in sacred orders' Moreo$er we call sacred orders the diaconate and the priesthood' Since we read that the earl Church had onl these# onl concerning these do we ha$e the precept of the Apostle'

6ASCHA9 11 1.FF+111/ 9ATE=A0 CJ?0C19 11.& !Against Henr 1H" The J)edience Jwed the Church M 4Formula prescri)ed for all the cities of the Eastern Church5 C-B 1 declare anathema e$er heres and especiall that one which distur)s the position of the present Church# which teaches and declares that e(communication is to )e despised and that the restrictions of the Church are to )e cast aside' Moreo$er# 1 promise o)edience to 6aschal# the supreme 6ontiff of the Apostolic See# and to his successors under the testimon of Christ and the Church# affirming what the hol and uni$ersal Church affirms and condemning what she condemns'

CJ?0C19 JF ,?ASTA99A M 11.A The Jrdinations ) Heretics and Simoniacs M C-/ For man ears now the )road e(tent of the Teutonic *ingdom has )een separated from the unit of the Apostolic See' 1n this schism indeed so great a danger has arisen that+and we sa this with sorrow+onl a few priests or Catholic clerg are found in such a )road e(tent Jf territor ' Therefore# with so man sons li$ing in this condition# the necessit of Christian peace demands that regarding this !group" the maternal wom) of the Church )e open' Therefore instructed ) the e(amples and writings of our Fathers# who in different times recei$ed into their ran*s the 0o$atians# the Donatists# and other heretics# we are recei$ing in the episcopal office the )ishops of the a)o$e+mentioned region who ha$e )een ordained in schism# unless the are pro$en usurpers# simoniacs# or criminals' <e decree the same concerning the clerg of an ran* whom wa of life together with *nowledge commends' ,E9AS1?S 11 111/+111F

CA991ST?S 11 111F+11&E 9ATE=A0 CJ?0C19 1 11&C Ecumenical 1I !concerning in$estitures" Simon # Celi)ac # 1n$estiture# 1ncest M

C-F Can' 1' 3Following the e(amples of the Hol Fathers3 and renewing the dut of our office 3we for)id in e$er wa ) the authorit of the Apostolic See that an one ) means of mone )e ordained or promoted in the Church of ,od' 7ut if an one shall ha$e ac>uired ordination or promotion in the Church in this wa # let him )e entirel depri$ed of his office'3 M CA. Can' C' <e a)solutel for)id priests# deacons# or su)deacons the intimac of concu)ines and of wi$es# and coha)itation with other women# e(cept those with whom for reasons of necessit alone the 0icene S nod permits them to li$e# that is# a mother# sister# paternal or maternal aunt# or others of this *ind concerning whom no suspicion ma Dustl arise 4see n'-& ) f'5' M CA1 Can' E' 37esides according to the sanction of the most )lessed 6ope Stephen we ha$e decided that la men# although the are religious# ne$ertheless ha$e no facult for determining an thing concerning ecclesiastical possessions% )ut according to the Canons of the Apostles let the )ishop ha$e the care of all ecclesiastical )usiness# and let him dispense these things as in the sight of ,od' 1f# therefore# an ci$il ruler or other la man appropriates to himself either a donation of propert or of ecclesiastical possessions# let him )e Dudged sacrilegious'3 M CA& Can' -' 3<e for)id that the marriages of )lood relati$es ta*e place since )oth di$ine and secular laws for)id these' For di$ine laws not onl cast out )ut also call wic*ed those who do this# and those who are )orn from these !marriages"% )ut secular laws call such disreputa)le# and the cast them off from inheritance' <e# therefore# following our Fathers point them out in disgrace# and we declare that the are disreputa)le'3 M CAC Can' 1.' 9et no one unless canonicall elected e(tend his hand for consecration to the episcopac ' 7ut if he should presume to do so# let )oth the one consecrated and the one consecrating )e deposed without hope of restoration'

HJ0J=1?S 11 11&E+11C.

100JCE0T 11 11C.+11EC 9ATE=A0 CJ?0C19 11 11CF Ecumenical I !against pseudo+pontiffs" Simon # ?sur # False 6enitence# the Sacraments M CAE Can' &' 1f an one with the inter$ention of the accursed ardor of a$arice has ac>uired through mone an allowance from the state# or a prior # or a deaner # or honor# or some ecclesiastical promotion# or an ecclesiastical sacrament# namel chrism or hol oil# the consecrations of altars or of churches# let him )e depri$ed of the honor e$ill ac>uired' And let the )u er and the seller and the mediator )e struc* with the mar* of disgrace' And not for food nor under the pretense of an custom )efore or after ma an thing )e demanded from an one# nor ma he himself presume to gi$e# since he is a simoniac' 7ut freel and without an diminution let him enDo the dignit and fa$or ac>uired for himself' M CA- Can' 1C' Moreo$er the detesta)le and shameful and# 1 sa # insatia)le rapacit of mone lenders# for)idden )oth ) di$ine and human laws throughout the Scripture in the Jld and in the 0ew Testament# we condemn# and we separate them from all ecclesiastical consolation# commanding that no arch)ishop# no )ishop# no a))ot of an ran*# nor an one in an order and in the clerg presume to recei$e mone lenders e(cept with the greatest caution' 7ut during their whole life let them )e considered disreputa)le and# unless the repent# let them )e depri$ed of Christian )urial' M CAA Can' &&' 3Certainl )ecause among other things there is one thing which especiall distur)s the Hol Church# namel # false repentance# we warn our confreres and priests lest ) false repentance the souls of the lait are allowed to )e decei$ed and to )e drawn into hell' 1t is clear# moreo$er# that repentance is false when# although man things ha$e )een disregarded# repentance is practiced concerning one thing onl % or when it is practiced concerning one thing# in such a wa that he is not separated from another' Therefore# it is written: 3He who shall o)ser$e the whole law et offends in one thing# has )ecome guilt of all#3 4 2as' &:1.5# with respect to eternal life' For Dust as if he had )een in$ol$ed in all sins# so if he should remain in onl one# he will not enter the gate of eternal life' Also that repentance )ecomes false if when repenting one does not withdraw from either court or )usiness dut # a thing which for no reason can )e done without sin# or if hatred is *ept in the heart# or if satisfaction )e not made to one who has )een offended# or if the offended one does not forgi$e the one offending# or if an one ta*e up arms against Dustice'3M CAB Can' &C' 3Those# moreo$er# who pretending a *ind of piet condemn the sacrament of the 7od and

7lood of the 9ord# the )aptism of children# the sacred ministr and other ecclesiastical orders# and the )ond# of legitimate marriages# we dri$e as heretics from the Church of ,od# and we )oth condemn and we command them to )e restrained ) e(terior powers' <e )ind their defenders also ) the chain of this same condemnation'3 M CJ?0C19 JF SE0S M 11E. or 11E1 The Errors of 6eter A)elard M CA/ 1' That the Father is complete power# the Son a certain power# the Hol Spirit no power' CAF &' That the Hol Spirit is not of the su)stance 4another $ersion:M power5 of the Father or of the Son' CB. C' That the Hol Spirit is the soul of the world' CB1 E' That Christ did not assume flesh to free us from the o*e of the de$il' CB& -' That neither ,od and man# nor this 6erson which is Christ# is the third 6erson in the Trinit ' CBC A' That free will is sufficient in itself for an good' CBE B' That ,od is onl a)le to do or to omit those things# either in that manner onl or at that time in which He does !them"# and in no other' CB- /' That ,od neither ought nor is He a)le to pre$ent e$il' CBA F' That we ha$e not contracted sin from Adam# )ut onl punishment' CBB 1.' That the ha$e not sinned who )eing ignorant ha$e crucified Christ# and that whate$er is done through ignorance must not )e considered as sin' CB/ 11' That the spirit of the fear of the 9ord was not in Christ' CBF 1&' That the power of )inding and loosing was gi$en to the Apostles onl # not to their successors' C/. 1C' That through wor* man )ecomes neither )etter nor worse' C/1 1E' That to the Father# who is not from another# properl or especiall )elongs power# M not also wisdom and *indness'

C/& 1-' That e$en chaste fear is e(cluded from future life' C/C 1A' That the de$il sends forth e$il suggestion through the operation M of stones and her)s' C/E 1B' That the coming at the end of the world can )e attri)uted to the Father' C/- 1/' That the soul of Christ did not descend to hell ) itself )ut onl ) power' C/A 1F' That neither action nor will# neither concupiscence nor delight# when M it mo$es it 4the soul5 is a sin# nor ought we to wish to e(tinguish !it"'#M 4From the letter of 1nnocent 11 3Testante Apostolo3 to Henr the 7ishop of Sens# 2ul 1A# 11E. M 5 C/B And so we who though unworthil are o)ser$ed to reside in the chair of St' 6eter# to whom it has )een said ) the 9ord: 3And thou )eing once con$erted con$ert th )rethren3 !9u*e &&:CC"# after ha$ing ta*en counsel with our )rethren the principal )ishops# ha$e condemned ) the authorit of the sacred canons the chapters sent to us ) our discretion and all the teachings of this 6eter !A)elard" with their author# and we ha$e imposed upon him as a heretic perpetual silence' <e declare also that all the followers and defenders of his error must )e separated from the companionship of the faithful and must )e )ound ) the chain of e(communication'

7aptism of Desire !an un)aptized priest" M C// 4From the letter 3Apostolicam Sedem3 to the 7ishop of Cremona# of uncertain time5 To our in>uir we respond thus: <e assert without hesitation !on the authorit of the hol Fathers Augustine and Am)rose" that the priest whom ou indicated !in our letter" had died without the water of )aptism# )ecause he perse$ered in the faith of hol mother the Church and in the confession of the name of Christ# was freed from original sin and attained the Do of the hea$enl fatherland' =ead !)rother" in the eighth )oo* of Augustine8s 3Cit of ,od3 M where among other things it is written# 37aptism is ministered in$isi)l to one whom not contempt of religion )ut death e(cludes'3 =ead again the )oo* also of the )lessed Am)rose concerning the death of Halentinian M where he sa s the same thing' Therefore# to >uestions concerning the dead# ou should hold the opinions of the learned Fathers8 and in our church ou should Doin in pra ers and ou should ha$e sacrifices offered to ,od for the priest mentioned'

CE9EST10E 11 11EC+11EE 9ucius 11 11EE+11EE?,E01?S 111 11E-+11-C CJ?0C19 JF =HE1MS M 11E/ Confession of Faith in the Trinit M C/F 1' <e )elie$e and confess that ,od is the simple nature of di$init # and that it cannot )e denied in an Catholic sense that ,od is di$init # and di$init is ,od' Moreo$er# if it is said that ,od is wise ) wisdom# great ) magnitude# eternal ) eternit # one ) oneness# ,od ) di$init # and other such things# we )elie$e that He is wise onl ) that wisdom which is ,od Himself% that He is great onl ) that magnitude which is ,od Himself% that He is eternal onl ) that eternit which is ,od Himself% that He is one onl ) the oneness which is ,od Himself% that He is ,od onl ) that di$init which He is Himself% that is# that He is wise# great# eternal# one ,od of Himself' CF. &' <hen we spea* of three persons: Father# Son# and Hol Spirit# we confess that the are one ,od# one di$ine su)stance' And contrariwise# when we spea* of one ,od# one di$ine su)stance# we confess that the one ,od himself# the one di$ine su)stance are three persons' CF1 C' <e )elie$e !and we confess" that onl ,od the Father and Son and Hol Spirit are eternal# and not ) an means other things# whether the )e called relations or peculiarities or singularities or onenesses# and that other such things )elong to ,od# which are from eternit # which are not ,od' CF& E' <e )elie$e !and confess" that di$init itself# whether ou call it di$ine su)stance or nature# is incarnate onl in the Son' A0ASTAS1?S 1H 11-C+11-E HAD=1A0 1H 11-E+11-F A9EIA0DE= 111 11-F+11/1 Erroneous 6roposition concerning the Humanit of Christ M 4Condemned in the letter 3Cum Christus3 to <illelmus# Arch)is hop of =heims# Fe)ruar 1/# 11BB5 CFC Since Christ perfect ,od is perfect man# it is strange with what temerit an one dares to sa that 3Christ

is not an thing else )ut man'3 M Moreo$er lest so great an a)use of ,od )e a)le to spring up in the Church ' ' ' ) our authorit ou should place under anathema# lest an one dare to sa this concerning the other ' ' ' )ecause Dust as He is true ,od# so He is true man e(isting from a rational soul and human flesh'

The 1llicit Contract of a Sale M 4From the letter 31n ci$itate tua3 to the Arch)ishop of ,ene$a# of uncertain time5 CFE 1n our cit ou sa that it often happens that when certain ones are purchasing pepper or cinnamon or other wares which at that time are not the $alue of more than fi$e pounds# the also promise to those from whom the recei$e these wares that the will pa si( pounds at a stated time' Howe$er# although a contract of this *ind according to such a form cannot )e considered under the name of usur # et ne$ertheless the sellers incur sin# unless there is a dou)t that the wares would )e of more or less $alue at the time of pa ment' And so our citizens would loo* well to their own interests# if the would cease from such a contract# since the thoughts of men cannot )e hidden from Almight ,od' The 7ond of Matrimon M 4From the letter 3E( pu)lico instrumento3 to the 7ishop of 7rescia# of uncertain time5

CF- Since the aforesaid woman# although she has )een espoused ) the aforesaid man# et up to this time# as she asserts# has not )een *nown ) him# in instructing our )rotherhood through Apostolic writings we order that if the aforesaid man has not *nown the said woman carnall and this same woman# as it is reported to us on our part# wishes to enter religion# after she has )een made sufficientl mindful that she ought either to enter religion or return to her hus)and within two months# ou at the termination of her o)Dection and appeal a)sol$e her from the sentence !of e(communication"% that if she enters religion# each restore to the other what each is *nown to ha$e recei$ed from the other# and the man himself# when she ta*es the ha)it of religion# ha$e the li)ert of passing o$er to other $ows' Certainl what the 9ord sa s in the ,ospel: 31t is not permitted to man unless on account of fornication to put awa his wife3 4 Matt' -:C&%1F:F5# must )e understood according to the interpretation of the sacred words concerning those whose marriage has )een consummated ) se(ual intercourse# without which marriage cannot )e consummated# and so# if the aforesaid woman has not )een *nown ) her hus)and# it is permissi)le !for her" to enter religion'

4From fragments of a letter to the Arch)ishop of Salerno# of uncertain time5 CFA After legitimate consent in the present case it is permitted to the one# e$en with the other o)Decting# to choose a monaster # as some saints ha$e )een called from marriage# as long as se(ual intercourse has not ta*en place )etween them' And to the one remaining# if# after )eing ad$ised# he is unwilling to o)ser$e continenc # he is permitted to pass o$er to second $ows% )ecause# since the ha$e not )een made one flesh# it is >uite possi)le for the one to pass o$er to ,od# and the other to remain in the world' M CFB 1f )etween the man and the woman legitimate consent ' ' ' occurs in the present# so indeed that one e(pressl recei$es another ) mutual consent with the accustomed words' ' ' ' whether an oath is introduced or not# it is not permissi)le for the woman to marr another' And if she should marr # e$en if carnal intercourse has ta*en place# she should )e separated from him# and forced ) ecclesiastical order to return to the first# although some thin* otherwise and also Dudgment has )een rendered in another wa ) certain of our predecessors' The Form of 7aptism M 4From fragments of the letter to !6ontius# the 7ishop of ClermontQ"# of uncertain time5

CF/ Certainl if an one immerses a child in water three times in the name of the Father and of the Son and of the Hol Spirit# Amen# and he does not sa : 31 )aptize ou in the name of the Father and of the Son and of the Hol ,host# Amen#3 the child is not )aptized' CFF 9et those concerning whom there is a dou)t# whether or not the ha$e )een )aptized# )e )aptized after these words ha$e first )een uttered: 31f ou are )aptized 1 do not )aptize ou% if ou are not et )aptized# 1 )aptize ou# etc'3 9ATE=A0 CJ?0C19 111 11BF Ecumenical I1 !against the Al)igenses" Simon M

E.. Chap' 1.' 9et mon*s not )e recei$ed in the monaster at a price' ' ' 1f an one# howe$er# on )eing solicited gi$es an thing for his reception# let him not ad$ance to sacred orders' 9et him# howe$er# who accepts !a price" )e punished ) the ta*ing awa of his office'M Heresies that Must )e A$oided M E.1 Chap' &B' As 7lessed 9eo M sa s: 3Although ecclesiastical discipline# content with sacerdotal Dudgment# does not emplo )lood punishments# it is ne$ertheless helped ) the constitutions of Catholic rulers# so that men often see* a salutar remed # when the fear that corporal punishment is coming upon them'3 For this reason# since in ,ascon # in Al)egesium# and in parts of Tolosa and in other places# the cursed per$ersit of the heretics whom some call Cathari# others 6atareni# others 6u)licani# others ) different names# has so increased that now the e(ercise their wic*edness not as some in secret# )ut manifest their error pu)licl and win o$er the simple and wea* to their opinion# we resol$e to cast them# their defenders and recei$ers under anathema# and we for)id under anathema that an one presume to hold or to help these in their homes or on their land or to do )usiness with them' M 9ATE=A0 CJ?0C19 111 11BF Ecumenical I1 !against the Al)igenses" Simon M E.. Chap' 1.' 9et mon*s not )e recei$ed in the monaster at a price' ' ' 1f an one# howe$er# on )eing solicited gi$es an thing for his reception# let him not ad$ance to sacred orders' 9et him# howe$er# who accepts !a price" )e punished ) the ta*ing awa of his office'M Heresies that Must )e A$oided M E.1 Chap' &B' As 7lessed 9eo M sa s: 3Although ecclesiastical discipline# content with sacerdotal Dudgment# does not emplo )lood punishments# it is ne$ertheless helped ) the constitutions of Catholic rulers# so that men often see* a salutar remed # when the fear that corporal punishment is coming upon them'3 For this reason# since in ,ascon # in Al)egesium# and in parts of Tolosa and in other places# the cursed per$ersit of the heretics whom some call Cathari# others 6atareni# others 6u)licani# others ) different names# has so increased that now the e(ercise their wic*edness not as some in secret# )ut manifest their error pu)licl and win o$er the simple and wea* to their opinion# we resol$e to cast them# their defenders and recei$ers under anathema# and we for)id under anathema that an one presume to hold or to help these in their homes or on their land or to do )usiness with them' M

9?C1?S 111 11/1+11/CJ?0C19 JF HE=J0A 11/E The Sacraments !against the Al)igenses" M 4From the decree 3Ad a)olendum3 against the heretics5 E.& All who# regarding the sacrament of the 7od and 7lood of our 9ord 2esus Christ# or regarding )aptism or the confession of sins# matrimon or the other ecclesiastical sacraments# do not fear to thin* or to teach otherwise than the most hol =oman Church teaches and o)ser$es% and in general# whomsoe$er the same =oman Church or indi$idual )ishops through their dioceses with the ad$ice of the clerg or the clerg themsel$es# if the episcopal see is $acant# with the ad$ice if it is necessar of neigh)oring )ishops# shall Dudge as heretics# we )ind with a li*e )ond of perpetual anathema' ?=7A0 111 11/-+11/B ?sur M 4From the epistle 3Consuluit nos3 to a certain priest of 7rescia5 E.C @our lo alt as*s us whether or not in the Dudgment of souls he ought to )e Dudged as a usurer who# not otherwise read to deli$er ) loan# loans his mone on this proposition that without an agreement he ne$ertheless recei$e more ) lot% and whether he is in$ol$ed in that same state of guilt who# as it is commonl said# does not otherwise grant a similar oath# until# although without pa ment# he recei$es some gain from him% whether or not that negotiator ought to )e condemned with a li*e punishment# who offers his wares at a price far greater# if an e(tension of the alread e(tended time )e as*ed for ma*ing the pa ment# than if the price should )e paid to him at once' 7ut since what one must hold in these cases is clearl learned from the ,ospel of 9u*e in which is said: 3,i$e mutuall # hoping nothing there) 3 4cf' 9u*e A:C-5# men of this *ind must )e Dudged to act wrongl on account of the intention of gain which the ha$e# since e$er usur and supera)undance are prohi)ited ) law# and the must )e effecti$el induced in the Dudgment of souls to restore those things which ha$e )een thus recei$ed' ,=E,J=@ H111 11/B C9EME0T 111 11/B+11F1 CE9EST10E 111 11F1+11F/

100JCE0T 111 11F/+1&1A

The Form of the Sacrament of Matrimon M 4From the letter# 3Cum apud sedem3 to Hum)ert# Arch)ishop of Arles# 2ul 1-# 11F/5 E.E @ou ha$e as*ed us whether the dum) and the deaf can )e united to each other in marriage' To this >uestion we respond to our )rotherhood thus: Since the edict of prohi)ition concerning the contracting of marriage is that whoe$er is not prohi)ited# is conse>uentl permitted# and onl the consent of those concerning whose marriages we are spea*ing is sufficient for marriage# it seems that# if such a one wishes to contract !a marriage"# it cannot and it ought not to )e denied him# since what he cannot declare ) words he can declare ) signs' 4From the letter to the 7ishop of Mutina# in the ear 1&..5 M 7esides in the contracting of marriages we wish ou to o)ser$e this: when# as in the present case legitimate agreement e(ists )etween legitimate persons# which is sufficient in such cases according to canonical sanctions# and if this alone is lac*ing# other things are made $oid# e$en if se(ual intercourse itself has ta*en place# if persons legitimatel married afterwards actuall contract !marriage" with others# what )efore had )een done according to law cannot )e annulled' Jn the 7ond of Marriage and the 6auline 6ri$ilege M 4From the letter 3Luanto te magis3 to Hugo# 7ishop of Ferrara# Ma 1# 11FF5

E.- @our )rotherhood has announced that with one of the spouses passing o$er to heres the one who is left desires to rush into second $ows and to procreate children# and ou ha$e thought that we ought to )e consulted through our letter as to whether this can )e done under the law' <e# therefore# responding to our in>uir regarding the common ad$ice of our )rothers ma*e a distinction# although indeed our predecessor seems to ha$e thought otherwise# whether of two un)elie$ers one is con$erted to the Catholic Faith# or of two )elie$ers one lapses into heres or falls into the error of paganism' For if one of the un)elie$ing spouses is con$erted to the Catholic faith# while the other either is ) no means willing to li$e with him or at least not without )laspheming the di$ine name or so as to drag him into mortal sin# the one

who is left# if he wishes# will pass o$er to second $ows' And in this case we understand what the Apostle sa s: 31f the un)elie$er depart# let him depart: for the )rother or sister is not su)Dect to ser$itude in !cases" of this *ind3 41 Cor' B:1-5' And li*ewise !we understand" the canon in which it is said that 3insult to the Creator dissol$es the law of marriage for him who is left'3 M E.A 7ut if one of the )elie$ing spouses either slip into heres or lapse into the error of paganism# we do not )elie$e that in this case he who is left# as long as the other is li$ing# can enter into a second marriage% although in this case a greater insult to the Creator is e$ident' Although indeed true matrimon e(ists )etween un)elie$ers# et it is not ratified% )etween )elie$ers# howe$er# a true and ratified marriage e(ists# )ecause the sacrament of faith# which once was admitted# is ne$er lost# )ut ma*es the sacrament of marriage ratified so that it itself lasts )etween married persons as long as the sacrament of faith endures' Marriages of 6agans and the 6auline 6ri$ilege M 4From the letter 3,audemus in Domino3 to the 7ishop of Ti)erias# in the )eginning of 1&.15 E.B @ou ha$e as*ed to )e shown through Apostolic writings whether pagans recei$ing wi$es in the second# third# or further degree ought# thus united# to remain after their con$ersion with the wi$es united to them or ought to )e separated from them' =egarding this we repl to our )rotherhood thus# that# since the sacrament of marriage e(ists )etween )elie$ing and un)elie$ing spouses as the Apostle points out when he sa s: 31f an )rother has an un)elie$ing wife# and she consents to li$e with him# let him not put her awa 3 41 Cor' B:1&5# and since in the aforesaid degree matrimon is lawfull contracted with respect to them ) pagans who are not restricted ) canonical constitutions# !3For what is it to meQ3 according to the same Apostle# 3to Dudge concerning those which are outsideQ3 4 1 Cor' -:1&5% in fa$or especiall of the Christian religion and faith# from recei$ing which man fearing to )e deserted ) their wi$es can easil )e restrained# such )elie$ers# ha$ing )een Doined in marriage# can freel and licitl remain united# since through the sacrament of )aptism marriages are not dissol$ed )ut sins are forgi$en' E./ 7ut since pagans di$ide their conDugal affection among man women at the same time# it is rightl dou)ted whether after con$ersion all or which one of all the can retain' 7ut this !practice" seems to )e in disagreement with and inimical to the Christian Faith# since in the )eginning one ri) was changed into one woman# and Di$ine Scripture testifies that 3on account of this# man shall lea$e father and mother and shall cling to his wife and the shall )e two in one flesh3 4 Eph' -:C1% ,en' &:&E% cf'Matt' 1F:-5% it does not sa 3three or more3 )uttwo% nor did it sa 3he will cling to wi$es3 )utto a wife'0e$er is it permitted to an one to ha$e se$eral wi$es at one time e(cept to whom it was granted ) di$ine re$elation' This custom e(isted at one time# sometimes was e$en regarded as lawful# ) which# as 2aco) from a lie# the 1sraelites from theft# and Samson from homicide# so also the 6atriarchs and other Dust men# who we read had man wi$es at the same time# were e(+used from adulter ' Certainl this opinion is pro$ed true also ) the witness of Truth# which

testifies in the ,ospel: 3<hosoe$er puts awa his wife !e(cept" on account of fornication# and marries another commits adulter #3 4 Matt' 1F:F% cf'Mar* 1.:115' 1f# therefore# when the wife has )een dismissed# another cannot )e married according to law# all the more she herself cannot )e retained% through this it clearl appears that regarding marriage pluralit in either se(+since the are not Dudged une>uall must )e condemned' Moreo$er# he who according to his rite puts awa a lawful wife# since Truth in the ,ospel has condemned such a repudiation# ne$er while she li$es# e$en after )eing con$erted to the faith of Christ# can he ha$e another wife# unless after his con$ersion she refuses to li$e with him# or e$en if she should consent# et not without insult to the Creator# or so as to lead him into mortal sin' 1n this case to the one see*ing restitution# although it )e esta)lished regarding unDust spoliation# restitution would )e denied# )ecause according to the Apostle: 3A )rother or sister is not su)Dect to ser$itude in !cases" of this *ind3 4 1 Cor B#1&5' 7ut if her con$ersion should follow his con$ersion to faith# )efore# on account of the a)o$e mentioned causes# he would marr a legitimate wife# he would )e compelled to ta*e her )ac* again' Although# too# according to the E$angelical truth# 3he who marries one put aside is guilt of adulter 3 4Matt' 1F:F5# et the one doing the dismissing will not )e a)le to up)raid the one dismissed with fornication )ecause he married her after the repudiation# unless she shall otherwise ha$e committed fornication' The Dissolu)ilit of Halid Marriage ) =eligious 6rofession M 4From the letter 3E( parte tua3 to Andrew# the Arch)ishop of 9 ons# 2an' 1&# 1&.A5

E.F ?nwilling to depart suddenl on this point from the footsteps of our predecessors who# on )eing consulted# responded that )efore marriage has )een consummated ) se(ual intercourse# it is permitted for one of the parties# e$en without consulting the remaining one# to pass o$er to religion# so that the one left can henceforth legitimatel marr another% we ad$ise ou that this must )e o)ser$ed'

The Effect of 7aptism !and the Character" M

E1. !For" the assert that )aptism is conferred uselessl on children' ' ' ' <e respond that )aptism has ta*en the place of circumcision' ' ' ' Therefore as 3the soul of the circumcised did not perish from the people3 4,en' 1B:E5# so 3he who has )een re)orn from water and the Hol Spirit will o)tain entrance to the *ingdom of hea$en3 4 2ohn C:-5' ' ' 'Although original sin was remitted ) the m ster of circumcision# and the danger of damnation was a$oided# ne$ertheless there was no arri$ing at the *ingdom of hea$en# which

up to the death of Christ was )arred to all' 7ut through the sacrament of )aptism the guilt of one made red ) the )lood of Christ is remitted# and to the *ingdom of hea$en one also arri$es# whose gate the )lood of Christ has mercifull opened for His faithful' For ,od for)id that all children of whom dail so great a multitude die# would perish# )ut that also for these the merciful ,od who wishes no one to perish has procured some remed unto sal$ation' ' ' ' As to what opponents sa # !namel "# that faith or lo$e or other $irtues are not infused in children# inasmuch as the do not consent# is a)solutel not granted ) most' ' ' ' some asserting that ) the power of )aptism guilt indeed is remitted to little ones )ut grace is not conferred% and some indeed sa ing )oth that sin is forgi$en and that $irtues are infused in them as the hold $irtues as a possession not as a function# until the arri$e at adult age' ' ' ' <e sa that a distinction must )e made# that sin is twofold: namel # original and actual: original# which is contracted without consent% and actual which is committed with consent' Jriginal# therefore# which is committed without consent# is remitted without consent through the power of the sacrament% )ut actual# which is contracted with consent# is not mitigated in the slightest without consent' ' ' ' The punishment of original sin is depri$ation of the $ision of ,od# )ut the punishment of actual sin is the torments of e$erlasting hell' ' ' ' E11 This is contrar to the Christian religion# that an one alwa s unwilling and interiorl o)Decting )e compelled to recei$e and to o)ser$e Christianit ' Jn this account some a)surdl do not distinguish )etween unwilling and unwilling# and forced and forced# )ecause he who is $iolentl forced ) terrors and punishments# and# lest he incur harm# recei$es the sacrament of )aptism# such a one also as he who under pretense approaches )aptism# recei$es the impressed sign of Christianit # and he himself# Dust as he willed conditionall although not a)solutel # must )e forced to the o)ser$ance of Christian Faith' ' ' ' 7ut he who ne$er consents# )ut inwardl contradicts# recei$es neither the matter nor the sign of the sacrament# )ecause to contradict e(pressl is more than not to agree' ' ' ' The sleeping# moreo$er# and the wea*+minded# if )efore the incurred wea*+mindedness# or )efore the went to sleep persisted in contradiction# )ecause in these the idea of contradiction is understood to endure# although the ha$e )een so immersed# the do not recei$e the sign of the sacrament% not so# howe$er# if the had first li$ed as catechumens and had the intention of )eing )aptized% therefore# the Church has )een accustomed to )aptize such in a time of necessit ' Thus# then the sacramental operation impresses the sign# when it does not meet the resisting o)stacle of a contrar will'

The Matter of 7aptism M 4From the letter 30on ut apponeres3 to Thorias Arch)ishop of 0idaros5 M E1& @ou ha$e as*ed whether children ought to )e regarded as Christians whom# when in danger of death# on account of the scarcit of water and the a)sence of a priest# the simplicit of some has anointed on the

head and the )reast# and )etween the shoulders with a sprin*ling of sali$a for )aptism' <e answer that since in )aptism two things alwa s# that is# 3the word and the element#3M are re>uired ) necessit # according to which Truth sa s concerning the word: 3,oing into the world etc'3 49u*e 1A:1-% cf' Matt' &/:1F 5# and the same concerning the element sa s: 3?nless an one etc'3 42ohn C:- 5 ou ought not to dou)t that those do not ha$e true )aptism in which not onl )oth of the a)o$e mentioned !re>uirements" )ut one of them is missing' The Minister of 7aptism and the 7aptism of SpiritM 4From the letter 3De)itum pastoralis officii3 to 7erthold# the 7ishop of Metz# August &/# 1&.A5 E1C @ou ha$e# to )e sure# intimated that a certain 2ew# when at the point of death# since he li$ed onl among 2ews# immersed himself in water while sa ing: 31 )aptize m self in the name of the Father# and of the Son# and of the Hol Spirit# Amen'3 <e respond that# since there should )e a distinction )etween the one )aptizing and the one )aptized# as is clearl gathered from the words of the 9ord# when he sa s to the Apostles: 3,o )aptize all nations in the name etc'3 4cf' Matt' &/:1F5# the 2ew mentioned must )e )aptized again ) another# that it ma )e shown that he who is )aptized is one person# and he who )aptizes another' ' ' ' 1f# howe$er# such a one had died immediatel # he would ha$e rushed to his hea$enl home without dela )ecause of the faith of the sacrament# although not )ecause of the sacrament of faith' The Form of the Eucharistic Sacrament and its Elements M 4From the letter 3Cum Marthae circa3 to a certain 2ohn# Arch)ishop of 9 ons# 0o$' &F# 1&.&5 E1E @ou ha$e as*ed !indeed" who has added to the form of the words which Christ Himself e(pressed when He changed the )read and wine into the )od and )lood# that in the Canon of the Mass which the general Church uses# which none of the E$angelists is read to ha$e e(pressed' ' ' ' 1n the Canon of the Mass that e(pression# 3m sterium fidei#3is found interposed among His words' ' ' ' Surel we find man such things omitted from the words as well as from the deeds of the 9ord ) the E$angelists# which the Apostles are read to ha$e supplied ) word or to ha$e e(pressed ) deed' ' ' ' From the e(pression# moreo$er# concerning which our )rotherhood raised the >uestion# namel 3m sterium fidei#3 certain people ha$e thought to draw a protection against error# sa ing that in the sacrament of the altar the truth of the )od and )lood of Christ does not e(ist# )ut onl the image and species and figure# inasmuch as Scripture sometimes mentions that

what is recei$ed at the altar is sacrament and m ster and e(ample' 7ut such run into a snare of error# ) reason of the fact that the neither properl understand the authorit of Scripture# nor do the re$erentl recei$e the sacraments of ,od# e>uall 3ignorant of the Scriptures and the power of ,od3 4Matt' &&:&F5' ' ' ' @et 3m sterium fidei3 is mentioned# since something is )elie$ed there other than what is percei$ed% and something is percei$ed other than is )elie$ed' For the species of )read and wine is percei$ed there# and the truth of the )od and )lood of Christ is )elie$ed and the power of unit and of lo$e' ' ' ' E1- <e must# howe$er# distinguish accuratel )etween three things which are different in this sacrament# namel # the $isi)le form# the truth of the )od # and the spiritual power' The form is of the )read and wine% the truth# of the flesh and )lood% the power# of unit and of charit ' The first is the 3sacrament and not realit '3 The second is 3the sacrament and realit '3 The third is 3the realit and not the sacrament'3 7ut the first is the sacrament of a twofold realit ' The second# howe$er# is a sacrament of one and the realit !is" of the other' 7ut the third is the realit of a twofold sacrament' Therefore# we )elie$e that the form of words# as is found in# the Canon# the Apostles recei$ed from Christ# and their successors from them' ' ' '

<ater Mi(ed w ith <ine in the Sacrifice of the Mass M 4From the same letter to 2ohn# 0o$' &F# 1&.&5 E1A @ou ha$e as*ed !also" whether the water with the wine is changed into the )lood' =egarding this# howe$er# opinions among the scholastics $ar ' For it seems to some that# since from the side of Christ two special sacraments flowed+of the redemption in the )lood and of regeneration in the water+into those two the wine and water# which are mi(ed in the chalice# are changed ) di$ine power' ' ' ' 7ut others hold that the water with the wine is transu)stantiated into the )lood% when mi(ed with the wine# it passes o$er into the wine' ' ' ' 7esides it can )e said that water does not pass o$er into )lood )ut remains surrounded ) the accidents of the original wine' ' ' ' This# howe$er# is wrong to thin*# which some ha$e presumed to sa # namel # that water is changed into phlegm' ' ' ' 7ut among the opinions mentioned that is Dudged the more pro)a)le which asserts that the water with the wine is changed into )lood' 4From the letter 31n >uadam nostra3 to Hugo# 7ishop of Ferrara# March -# 1&.F5 E1B @ou sa that ou ha$e read in a certain decretal letter of ours that it is wrong to thin* what certain ones ha$e presumed to sa # namel # that the water of the Eucharist is changed into phlegm# for the sa falsel that from the side of Christ not water )ut a water li>uid came forth' Moreo$er# although ou recall that great and authentic men ha$e thought this# whose opinions in speech and in writings up to this time ou ha$e followed# from whose !opinions"# howe$er# we differ# ou are compelled to agree with our opinion' ' ' '

For if it had not )een water )ut phlegm which flowed from the side of the Sa$ior# he who saw and ga$e testimon to the truth 4cf' 2ohn 1F:C-5 certainl would not ha$e said water )ut phlegm' ' ' ' 1t remains# therefore# that of whate$er nature that water was# whether natural# or miraculous# or created anew ) di$ine power# or resol$ed in some measure of component parts# without dou)t it was true water'

The Feigned Cele)ration of Mass M 4From the letter 3De homine >ui3 to the rectors of the =oman )rotherhood# Septem)er &&# 1&./5 E1/ !For" ou ha$e as*ed us what we thin* a)out the careless priest who# when he *nows that he is in mortal sin# hesitates )ecause of the consciousness of his guilt to cele)rate the solemnit of the Mass# which he howe$er# cannot omit on account of necessit ' ' ' and# when the other details ha$e )een accomplished# pretends to cele)rate Mass% and after suppressing the words ) which the )od of Christ is effected# he merel ta*es up the )read and wine' ' ' ' Since# therefore# false remedies must )e cast aside# which are more serious than true dangers# it is proper that he who regards himself unworth on account of the consciousness of his own crime ought re$erentl to a)stain from a sacrament of this *ind# and so he sins seriousl if he )rings himself irre$erentl to it% et without a dou)t he seems to offend more gra$el who so fraudentl presumes to feign !the sacrifice of the Mass"% since the one ) a$oiding sin# as long as he acts# falls into the hands of the merciful ,od alone% )ut the other ) committing sin# as long as he li$es# places himself under o)ligation not onl to ,od whom he does not fear to moc*# )ut also to the people whom he decei$es'

The Minister of Confirmation M 4From the letter 3Cum $enisset3 to 7asil# Arch)ishop of Tirno$a# Fe)' &-# 1&.E5

E1F The imposition of the hands is designated ) the anointing of the forehead which ) another name is called confirmation# )ecause through it the Hol Spirit is gi$en for an increase !of grace" and strength' There#fore# although a simple priest or pres) ter is a)le to gi$e other anointings# this one# onl the highest priest# that is the )ishop# ought to confer# )ecause we read concerning the Apostles alone# whose successors the )ishops are# that through the imposition of the hands the ga$e the Hol Spirit 4cf' Acts /:1E ff'5'

6rofession of Faith 6rescri)ed for Durand of Jsca and His <aldensian CompanionsM 4From the letter 3Fitts e(emplo3 to the Arch)ishop of Terraco# Dec' 1/# 1&./5

E&. 7 the heart we )elie$e# ) faith we understand# ) the mouth we confess# and ) simple words we affirm that the Father and the Son and the Hol Spirit are three 6ersons# one ,od# and entire Trinit # co+ essential and consu)stantial and co+eternal and omnipotent# and each single 6erson in the Trinit complete ,od as is contained in 3Credo in Deum# 3 4see n' &5 in 3Credo in unum Deum3 4see n' /A5# and in 3Luicum>ue $ult3 4see n' CF 5' E&1 7 the heart we )elie$e and ) the mouth we confess that the Father also and the Son and the Hol Spirit# one ,od# concerning whom we are spea*ing# is the creator# the ma*er# the ruler# and the dispenser of all things corporal and spiritual# $isi)le and in$isi)le' <e )elie$e that ,od is the one and same author of the Jld and the 0ew Testament# who e(isting in the Trinit # as it is said# created all things from nothing% and that 2ohn the 7aptist# sent ) Him# was hol and Dust# and in the wom) of his mother was filled with the Hol Spirit' E&& 7 the heart we )elie$e and ) the mouth we confess that the 1ncarnation of the Di$init too* place neither in the Father# nor in the Hol Spirit# )ut in the Son onl % so that He who was in the Di$init the Son of ,od the Father# true ,od from the Father# was in the humanit the son of man# true man from a mother# ha$ing true flesh from the wom) of his mother and a human rational soul% at the same time of each nature# that is ,od and man# one 6erson# one Son# one Christ# one ,od with the Father and the Hol Spirit# the author and ruler of all# )orn from the Hirgin Mar in a true )irth of the flesh% He ate and dran*# He slept and# tired out from a Dourne # He rested# He suffered in the true passion of His flesh% He died in the true death of His )od # and He arose again in the true resurrection of His flesh and in the true restoration of His soul to the )od in which# after He ate and dran*# He ascended into hea$en# sits at the right hand of the Father# and in the same will come to Dudge the li$ing and the dead' E&C 7 the heart we )elie$e and ) the mouth we confess the one Church# not of heretics )ut the Hol =oman# Catholic# and Apostolic !Church" outside which we )elie$e that no one is sa$ed' E&E The sacraments also which are cele)rated in it with the inestima)le and in$isi)le power of the Hol Spirit cooperating# although the ma )e administered ) a priest who is a sinner# as long as the Church

accepts him# in no wa do we repro$e nor from ecclesiastical offices or )lessings cele)rated ) him do we withdraw% )ut we recei$e with a *ind mind as from the most Dust# )ecause the wic*edness of a )ishop or priest does no harm to the )aptism of an infant# nor to consecrating the Eucharist# nor to the other ecclesiastical duties cele)rated for su)Dects' <e appro$e# therefore# the )aptism of infants# who# if the died after )aptism# )efore the commit sins# we confess and )elie$e are sa$ed% and in )aptism all sins# that original sin which was contracted as well as those which $oluntaril ha$e )een committed# we )elie$e are forgi$en' <e decree that confirmation performed ) a )ishop# that is# ) the imposition of hands# is hol and must )e recei$ed re$erentl ' Firml and without dou)t with a pure heart we )elie$e and simpl in faithful words we affirm that the sacrifice# that is# the )read and wine 4Jther te(ts: in the sacrifice of the Eucharist those things which )efore consecration were )read and wine5 after the consecration is the true )od and )lood of our 9ord 2esus Christ# in which we )elie$e nothing more ) a good nor less ) a )ad priest is accomplished )ecause it is accomplished not in the merits of the one who consecrates )ut in the word of the Creator and in the power of the Hol Spirit' Therefore# we firml )elie$e and we confess that howe$er honest# religious# hol # and prudent an one ma )e# he cannot nor ought he to consecrate the Eucharist nor to perform the sacrifice of the altar unless he )e a priest# regularl ordained ) a $isi)le and percepti)le )ishop' And to this office three things are necessar # as we )elie$e: namel # a certain person# that is a priest as we said a)o$e# properl esta)lished ) a )ishop for that office% and those solemn words which ha$e )een e(pressed ) the hol Fathers in the canon% and the faithful intention of the one who offers himself% and so we firml )elie$e and declare that whosoe$er without the preceding episcopal ordination# as we said a)o$e# )elie$es and contends that he can offer the sacrifice of the Eucharist is a heretic and is a participant and companion of the perdition of Core and his followers# and he must )e segregated from the entire hol =oman Church' To sinners trul penitent# we )elie$e that forgi$eness is granted ) ,od# and with them we communicate most gladl ' <e $enerate the anointing of the sic* with the consecrated oil' According to the Apostle 4cf'1 Cor' B 5 we do not den that carnal unions should )e formed# )ut ordinaril we for)id a)solutel the )rea*ing of the contracts' Man also with his wife we )elie$e and confess are sa$ed# and we do not e$en condemn second or later marriages' Hariations E&- <e do not at all censure the recei$ing of the flesh' 0or do we condemn an oath% on the contrar # we )elie$e with a pure heart that with truth and Dudgment and Dustice it is permissi)le to swear' 41n the ear 1&1.# the following sentence was added:5 Concerning secular power we declare that without mortal sin it is possi)le to e(ercise a Dudgment of )lood as long as one proceeds to )ring punishment not in hatred )ut in Dudgment# not incautiousl )ut ad$isedl ' E&A <e )elie$e that preaching is e(ceedingl necessar and praiseworth # et that it must )e e(ercised ) the authorit or license of the Supreme 6ontiff or ) the permission of prelates' 7ut in all places where manifest heretics remain and renounce and )laspheme ,od and the faith of the hol =oman Church# we )elie$e that# ) disputing and e(horting in all wa s according to ,od# we should confound them# and e$en unto death oppose them openl with the word of ,od as ad$ersaries of Christ and the Church' 7ut

ecclesiastical orders and e$er thing which in the hol =oman Church is read or sung as hol # we hum)l praise and faithfull $enerate' E&B <e )elie$e that the de$il was made e$il not through creation )ut through will' <e sincerel )elie$e and with our mouth we confess the resurrection of this flesh which we )ear and not of another' <e firml )elie$e and affirm also that Dudgment ) 2esus Christ will )e indi$iduall for those who ha$e li$ed in this flesh# and that the will recei$e either punishment or rewards' <e )elie$e that alms# sacrifice# and other )enefits can )e of help to the dead' <e )elie$e and confess that those who remain in the world and possess their own wealth# ) practicing alms# and other )enefits from their possessions# and ) *eeping the commands of the 9ord are sa$ed' <e )elie$e that tithes and first fruits and o)lations should )e paid to the clerg according to the 9ord8s command'

9ATE=A0 CJ?0C19 1H 1&1Ecumenical I11 !against the Al)igensians# 2oachim# <aldensians etc' The Trinit # Sacraments# Canonical Mission# etc'M Chap' 1' The Catholic Faith !Definition directed against the Al)igensians and other heretics5 E&/ Firml we )elie$e and we confess simpl that the true ,od is one alone# eternal# immense# and unchangea)le# incomprehensi)le# omnipotent and ineffa)le# Father and Son and Hol Spirit: indeed three 6ersons )ut one essence# su)stance# or nature entirel simple' The Father from no one# the Son from the Father onl # and the Hol Spirit e>uall from )oth% without )eginning# alwa s# and without end% the Father generating# the Son )eing )orn# and the Hol Spirit proceeding% consu)stantial and coe>ual and omnipotent and coeternal% one )eginning of all# creator of all $isi)le and in$isi)le things# of the spiritual and of the corporal% who ) His own omnipotent power at once from the )eginning of time created each creature from nothing# spiritual# and corporal# namel # angelic and mundane# and finall the human# constituted as it were# ali*e of the spirit and the )od ' For the de$il and other demons were created ) ,od good in nature# )ut the themsel$es through themsel$es ha$e )ecome wic*ed' 7ut man sinned at the suggestion of the de$il' This Hol Trinit according to common essence undi$ided# and according to personal properties distinct# granted the doctrine of sal$ation to the human race# first through Moses and the hol prophets and his other ser$ants according to the most methodical disposition of the time' E&F And finall the onl )egotten Son of ,od# 2esus Christ# incarnate ) the whole Trinit in common# concei$ed of Mar e$er Hirgin with the Hol Spirit cooperating# made true man# formed of a rational soul

and human flesh# one 6erson in two natures# clearl pointed out the wa of life' And although He according to di$init is immortal and impassi)le# the $er same according to humanit was made passi)le and mortal# who# for the sal$ation of the human race# ha$ing suffered on the wood of the Cross and died# descended into hell# arose from the dead and ascended into hea$en' 7ut He descended in soul# and He arose in the flesh# and He ascended e>uall in )oth# to come at the end of time# to Dudge the li$ing and the dead# and to render to each according to his wor*s# to the wic*ed as well as to the elect# all of whom will rise with their )odies which the now )ear# that the ma recei$e according to their wor*s# whether these wor*s ha$e )een good or e$il# the latter e$erlasting punishment with the de$il# and the former e$erlasting glor with Christ' EC. Jne indeed is the uni$ersal Church of the faithful# outside which no one at all is sa$ed# M in which the priest himself is the sacrifice# 2esus Christ# whose )od and )lood are trul contained in the sacrament of the altar under the species of )read and wine% the )read !changed" into His )od ) the di$ine power of transu)stantiation# and the wine into the )lood# so that to accomplish the m ster of unit we oursel$es recei$e from His !nature" what He Himself recei$ed from ours' And surel no one can accomplish this sacrament e(cept a priest who has )een rightl ordained according to the *e s of the Church which 2esus Christ Himself conceded to the Apostles and to their successors' 7ut the sacrament of )aptism !which at the in$ocation of ,od and the indi$isi)le Trinit # namel # of the Father and of the Son and of the Hol Spirit# is solemnized in water" rightl conferred ) an one in the form of the Church is useful unto sal$ation for little ones and for adults' And if# after the reception of )aptism# an one shall ha$e lapsed into sin# through true penance he can alwa s )e restored' Moreo$er# not onl $irgins and the continent )ut also married persons pleasing to ,od through right faith and good wor* merit to arri$e at a )lessed eternit '

Chap'&'The Error of A))ot 2oachim M EC1 <e condemn# therefore# and we disappro$e of the treatise or tract which A))ot 2oachim pu)lished against Master 6eter 9om)ard on the unit or essence of the Trinit # calling him heretical and senseless )ecause in hisSentenceshe said: 3Since it is a most e(cellent realit +the Father# and the Son# and the Hol Spirit# and it is not generating# nor generated# nor proceeding'3 M Thus he !2oachim" declares that 6eter 9om)ard implies not so much a Trinit as a >uaternit in ,od# namel the three 6ersons and that common essence as a fourth# openl protesting that there is no matter which is the Father and the Son and the Hol Spirit% neither is there essence# nor su)stance# nor nature# although he concedes that the Father# and the Son' and the Hol Spirit are one essence# one su)stance# and one nature' 7ut he sa s that unit of this *ind is not true and proper# )ut is something collecti$e and similar# as man men are called one people# and man faithful# one Church# according to the following: 3Jf the multitude )elie$ing there was one heart and one mind3 4 Acts E:C&5% and# 3He who clings to ,od is one spirit with him3 4 1 Cor' A:1B5% li*ewise# 3He who ' ' ' plants and he who waters are one3 4 1 Cor' C:/5% and# 3we are all one )od in Christ3 4 =om' 1&:-5% again in the 7oo* of Gings 4=uth5: 3M people and our people are one3 4=uth 1:1A5' Moreo$er# to add to this opinion of his he )rings the following most powerful e(pression# that Christ spo*e in the ,ospel a)out the

faithful: 31 will# Father# that the are one in us as we are one# so that the ma )e perfected in unit 3 42ohn 1B:&& f'5' For not# !as he sa s"# are the faithful of Christ one# that is# a certain one matter which is common to all# )ut in this wa are the one# that is# one Church )ecause of the unit of the Catholic faith% and finall one *ingdom# )ecause of the union of indissolu)le lo$e# as in the canonical letter of 2ohn the Apostle we read: 3For there are three that gi$e testimon in hea$en# the Father# and the Son# and the Hol Spirit# and these three are one3 4 1 2ohn -:B5# and immediatel is added: 3And there are three who gi$e testimon on earth# the Spirit# the water# and the )lood# and these three are one3 4 1 2ohn -:/ 5# as is found in certain te(ts' EC& <e# howe$er# with the appro$al of the sacred Council# )elie$e and confess with 6eter 9om)ard that there e(ists a most e(cellent realit # incomprehensi)le indeed and ineffa)le# which trul is the Father# and the Son# and the Hol Spirit# at the same time three 6ersons# and an one of the same indi$iduall % and so in ,od there is Trinit onl # not a >uaternit % )ecause an one of the three 6ersons is that realit # namel # su)stance# essence or di$ine nature# which alone is the )eginning of all things# )e ond which nothing else can )e found# and that realit is not generating# nor generated# nor proceeding# )ut it is the Father who generates# the Son who is generated# and the Hol Spirit who proceeds# so that distinctions are in 6ersons and unit in nature' Therefore# although 3one is the Father# another the Son# and another the Hol Spirit# et the are not different3 M )ut what is the Father is the Son and the Hol Spirit entirel the same# so that according to the true and Catholic Faith the are )elie$ed to )e consu)stantial' For the Father from eternit ) generating the Son ga$e His su)stance to Him according to which He Himself testifies: 3That which the Father has gi$en to me is greater than all things3 42ohn 1.:&F5' 7ut it cannot )e said that He !the Father" has gi$en a part of His su)stance to Him !the Son"# and retained a part for Himself# since the su)stance of the Father is indi$isi)le# namel # simple' 7ut neither can it )e said that the Father has transferred His su)stance to the Son in generating# as if He had gi$en that to the Son which he did not retain for Himself% otherwise the su)stance would ha$e ceased to e(ist' 1t is clear# therefore# that the Son in )eing )orn without an diminution recei$ed the su)stance of the Father# and thus the Father and the Son ha$e the same su)stance# and so this same realit is the Father and the Son and also the Hol Spirit proceeding from )oth' 7ut when Truth pra s to the Father for His faithful sa ing: 31 will that the ma )e one in us# as we also are one3 4 2ohn 1B:&&5: this word 3one3 indeed is accepted for the faithful in such a wa that a union of charit in grace is understood# for the di$ine 6ersons in such a wa that a unit of identit in nature is considered# as elsewhere Truth sa s: 37e ' ' ' perfect# as also our hea$enl Father is perfect3 4Matt' -:E/ 5# as if He said more clearl # 37e perfect3 in the perfection of grace 3as our hea$enl Father is perfect3 in the perfection of grace# that is# each in his own manner# )ecause )etween the Creator and the creature so great a li*eness cannot )e noted without the necessit of noting a greater dissimilarit )etween them' 1f an one# therefore# shall presume to defend or appro$e the opinion or doctrine of the a)o$e mentioned 2oachim# let him )e refuted as a heretic ) all' ECC @et on this account we do not wish to detract from the monaster in Florence !whose founder is 2oachim himself"# since )oth the institution there is regular and the o)ser$ance salutar # especiall since 2oachim himself has ordered all his writings to )e assigned to us# to )e appro$ed or e$en corrected ) the

Dudgment of the Apostolic See# dictating a letter which he signed with his own hand in which he firml confesses that he holds that Faith which the =oman Church# which !the 9ord disposing" is the mother and master of all the faithful# holds' <e repro$e also and we condemn that $er per$erse dogma of the impious Almaricus# whose mind the father of lies has so )linded that his doctrine must )e considered not so heretical as insane'

Chap' C ' The Heretics4 <aldensian5 M 4The necessit of a canonical mission5 ECE 7ecause some indeed 3under the prete(t of piet # den ing his power3 !according to what the Apostle sa s" 4& Tim' C:-5# assume to themsel$es the authorit of preaching# when the same Apostle sa s: 3How ' ' ' shall the preach# unless the are sentQ3 4=om' 1.:1- 5# let all who# )eing prohi)ited or not sent# without ha$ing recei$ed authorit from the Apostolic See# or from the Catholic )ishop of the place# shall presume pu)licl or pri$atel to usurp the dut of preaching M )e mar*ed ) the )ond of e(communication% and unless the reco$er their senses# the sooner the )etter# let them )e punished with another fitting penalt '

Chap' E' The 6ride of the ,ree*s Against the 9atins M

EC- Although we wish to cherish and honor the ,ree*s who in our da s are returning to the o)edience of the Apostolic See# ) sustaining their customs and rites in as far as we are a)le with the 9ord# et we do not wish nor are we a)le to defer to them in these things which engender danger to souls and which detract from ecclesiastical honor' For when the church of the ,ree*s with certain accomplices and their protectors withdrew itself from the o)edience of the Apostolic See# the ,ree*s )egan to detest the 9atins so much that among other things which the impiousl committed to their dishonor# if at an time 9atin priests cele)rated Mass on their altars# the themsel$es were unwilling to sacrifice on these !altars"# )efore the washed them# as if defiled on account of this !sacrifice ) the 9atin priests"% these same ,ree*s presumed with indiscreet )oldness to re)aptize those )aptized ) the 9atins# and up to this time# as we ha$e learned# certain ones do not fear to do this' Therefore# wishing to remo$e such scandal from the Church# on the recommendation of the Sacred Council# we strictl command that the do not presume such things in the future# conforming themsel$es as o)edient sons to the hol =oman Church# their mother# so that there ma )e 3one floc* and one shepherd3 42ohn 1.:1A5' 1f an one# howe$er# shall presume an such thing# struc* ) the sword of e(communication# let him )e deposed from e$er office and ecclesiastical fa$or'

Chap' -' The Dignit of the 6atriarchs M ECA =enewing the ancient pri$ilege of the patriarchal sees# with the appro$al of the sacred uni$ersal s nod# we sanction that after the =oman Church# which ) the ordering of the 9ord )efore all others holds the first place of ordinar power as the mother and teacher of all the faithful of Christ# the !Church of" Constantinople holds the first# Ale(andria the second# Antioch the third# and 2erusalem the fourth place' Chap' &1'The J)ligation of Ma*ing Confession and of its not )eing =e$ealed ) the 6riest# and the J)ligation of =ecei$ing the Sacrament at leastin 6aschal Time'M

ECB 9et e$er one of the faithful of )oth se(es# after he has arri$ed at the ears of discretion# alone faithfull confess all his sins at least once a ear to his own priest# and let him stri$e to fulfill with all his power the penance enDoined upon him# recei$ing re$erentl the sacrament of the Eucharist at least in 6aschal time# unless ) chance on the ad$ice of his own priest for some reasona)le cause it shall )e decided that he must a)stain from the precept temporaril % otherwise )oth while li$ing let him )e )arred from entrance to the church# and when d ing let him )e depri$ed of Christian )urial' Therefore# let this salutar law )e pu)lished fre>uentl in the churches# lest an one assume a prete(t of e(cuse in the )lindness of ignorance' Moreo$er if an one from a Dust cause shall wish to confess his sins to another priest# let him first as* and o)tain permission from his own priest# since otherwise that one !the other priest" cannot a)sol$e or )ind him' 9et the priest# howe$er# )e discreet and cautious# so that s*illed ) practice 3he ma pour wine and oil3 4 9u*e 1.:CE5 on the wounds of the wounded# diligentl in>uiring into )oth the circumstances of the sinner and the sin# ) which prudentl he ma understand what *ind of ad$ice he ought to gi$e to him# and# using $arious e(periments to sa$e the sic*# what *ind of a remed he ought to appl ' EC/ Moreo$er# let him constantl ta*e care# lest ) word or sign or an other wa whatsoe$er he ma at an time )etra the sinner% )ut if he should need more prudent counsel# he should see* it cautiousl without an mention of the person# since he who shall presume to re$eal a sin entrusted to him in confession# we decree not onl must )e deposed from priestl office )ut must also )e thrust into a strict monaster to do perpetual penance' Chap' E1'The Continuation of ,ood Faith in E$er 6recept M ECF Since 3e$er thing ' ' ' which is not from faith is a sin3 4 =om' 1E:&C 5# ) s nodal Dudgment we define that no precept either canonical or ci$il without good faith has an $alue# since that which cannot )e o)ser$ed without mortal sin must in general )e reDected ) e$er constitution and custom' Therefore# it is

necessar that he who la down a rule at no time )e conscious of an thing wrong' Chap' A& ' The =elics of the Saints M

EE. Since# )ecause certain ones e(pose the relics of saints for sale and e(hi)it them at random# the Christian religion has often suffered detraction% so that it ma not suffer detraction in the future# we ha$e ordered ) the present decree that from now on ancient relics ma ) no means )e e(hi)ited or e(posed for sale outside a case' Moreo$er let no one presume that newl found relics )e $enerated pu)licl # unless first the ha$e )een appro$ed ) the authorit of the =oman 6ontiff

HJ0J=1?S 111 1&1A+1&&B The Matter of the Eucharist M 4From the letter 36erniciosus $alde3 to Jlaus# Arch)ishop of ?psala Dec' 1C# 1&&.5 EE1 An e(ceedingl pernicious a)use# as we ha$e heard# has arisen in our area# namel # that in the sacrifice water is )eing used in greater measure than wine% when according to the reasona)le custom of the general Church more of wine than of water should )e used' And so to our )rotherhood through the apostolic writings we order that in the future ou do not do this# and that ou do not allow it to )e done in our pro$ince' ,=E,J=@ 1I 1&&B+1&E1 The 0ecessit of 6reser$ing Theological Terminolog and Tradition M 4From the letter 3A) Aeg ptiis3 to the theologians of 6aris# 2ul B# 1&&/5 EE& 3Touched inwardl with sorrow of heart3 4,en' A:A5# 3we are filled with the )itterness of wormwood3 4cf' 9am' C:1-5# )ecause as it has )een )rought to our attention# certain ones among ou# distended li*e a s*in ) the spirit of $anit # are wor*ing with profane no$elt to pass )e ond the )oundaries which th fathers ha$e set 4cf' 6ro$' &&:&/5# the understanding of the hea$enl page limited ) the fi(ed )oundaries of e(positions in the studies of the Hol Fathers ) inclining toward the philosophical doctrine of natural things# which it is not onl rash )ut e$en profane to transgress% !the are doing this" for a show of

*nowledge# not for an profit to their hearers% so that the seem to )e not taught of ,od or spea*ers of ,od# )ut rather re$ealed as ,od' For# although the ought to e(plain theolog according to the appro$ed traditions of the saints and not with carnal weapons# 3 et with !weapons" powerful for ,od to destro e$er height e(alting itself against the *nowledge of ,od and to lead )ac* into capti$it e$er understanding unto the o)edience of Christ3 4cf' & Cor' 1.:E f'5# the themsel$es 3led awa ) $arious and strange doctrines3 4cf'He)' 1C:F5 reduce the 3head to the tail3 4cf' Deut' &/:1C# EE5 and the force the >ueen to )e ser$ant to the handmaid# that is# ) earthl documents attri)uting the hea$enl # which is of grace# to nature' 1ndeed rel ing on the *nowledge of natural things more than the ought# returning 3to the wea* and need elements3 of the world# which the ser$ed while the were 3little3 and 3ser$ing them again3 4 ,al' E:F5 as foolish in Christ the feed on 3mil* and not solid food3 4 He)' -:1& f'5# and the seem ) no means to ha$e esta)lished 3the heart in grace3 4cf' He)' 1C:F5% and so despoiled of their rewards 3plundered and wounded ) their natural possessions M the do not reduce to memor that !sa ing" of the Apostle which we )elie$e the ha$e alread fre>uentl read: 3A$oiding the profane no$elties of words# and the oppositions of *nowledge falsel so called# which some see*ing ha$e erred concerning the faith3 4cf'1 Tim' A:&. f'5' 3J foolish and slow of heart in all things3 which the protectors of di$ine grace# namel 3the prophets3 the e$angelists and the apostles 3ha$e spo*en3 4cf'9u*e &E:&-5# since nature in itself cannot !wor*" an thing for sal$ation unless it is helped ) grace 4see n' 1.-# 1C/5' 9et presumers of this *ind spea*# who em)racing the doctrine of natural things offer the lea$es and not the fruit of words to their hearers# whose minds as if fed with hus*s remain empt and $acant% and their soul cannot )e 3delighted in fatness3 4 1s' --:&5# )ecause thirst and dr it cannot drin* 3from the waters of Siloe running with silence3 4cf'1s' /:A5 )ut rather from those which are drawn from the philosophical torrents# of which it is said: 3The more the are drun*# the more the waters are thirsted for# )ecause the do not )ring satiet # )ut rather an(iet and la)or' And while ) e(torted# na rather distorted# e(positions the turn the sacred words di$inel inspired to the sense of the doctrine of philosophers who are ignorant of ,od# 3do the not place the ar* of the co$enant ) Dagon3 4 1 Samuel -:&5# and set up the image of Antiochus to )e adored in the temple of the 9ordQ And while the tr to add to faith ) natural reason more than the ought# do the not render it in a certain wa useless and empt since 3faith does not ha$e merit for one to whom human reason furnishes proofQ3 M Finall # nature )elie$es what is understood# )ut faith ) its freel gi$en power comprehends what is )elie$ed ) the intelligence# and )old and daring it penetrates where natural intellect is not a)le to reach' <ill such followers of the things of nature# in whose e es grace seems to )e proscri)ed# sa that 3the <ord which was in the )eginning with ,od# was made flesh# and dwelt in us3 42ohn 15 is of grace or of natureQ As for the rest# ,od for)id that a 3most )eautiful woman3 4 Song' -:F5# with 3e es painted with sti)lic3 4 & Gings F:C.5 ) presumers# )e adorned with false colors# and that she who 3girded with clothes3 4 6s' EE:1.5 and 3adorned with Dewels3 4 1s' A1:1. 5 proceeds splendid as a >ueen# )e clothed with stitched semi+girdles of philosophers# sordid apparel' ,od for)id that 3cows ill fa$ored3 and consumed with leanness# which 3gi$e no mar* of )eing full would de$our the )eautiful3 4,en' E1:1/ ff'5 and consume the fat' EEC Therefore# lest a rash and per$erse dogma of this *ind 3as a can*er spreads3 4 & Tim' &:1B5# and infects man and ma*es it necessar that 3=achel )ewail her lost sons3 42er' C1:1-5# we order and strictl command ) the authorit of those present that# entirel forsa*ing the poison mentioned a)o$e# without the lea$en of

worldl *nowledge# that ou teach theological purit # not 3adulterating the word of ,od3 4& Cor' &:1B5 ) the creations of philosophers# lest around the altar of ,od ou seem to wish to plant a gro$e contrar to the teaching of the 9ord# and ) a commingling of hone to cause the sacrifice of doctrine to ferment which is to )e presented 3with the unlea$ened )read of sincerit and truth3 4 1 Cor' -:/5' 7ut content with the terminolog esta)lished ) the Fathers# ou should feed the minds of our listeners with the fruit of hea$enl words# so that after the lea$es of the words ha$e )een remo$ed# 3the ma draw from the fountains of the Sa$ior3 4 1s' 1&:C 5% the clear and limpid waters which tend principall to this# that the ma )uild up faith or fashion morals# and refreshed ) these the ma )e delighted with internal richness' M

Condemnation of Harious Heretics M 4From the form of anathema pu)lished Aug' &.# 1&&F M1

EEE 3<e e(communicate and anathematize''' all heretics3: the Cathari# the 6atareni# the 6auperes of 9 ons# the 6assagini# the 2osephini# the Arnoldistac# the Speronistae# and others# 3) whate$er names the ma )e *nown% ha$ing different faces indeed# )ut 3tails coupled to each other3 4 2udg' 1-:E 5# )ecause from $anit the come together at the same point'3 M The Matter and Form of Jrdination M 4From the letter to Jlaus# 7ishop of 9 ons# Dec' F# 1&C&5 EE- <hen a priest and deacon are ordained# the recei$e the imposition of a hand ) corporal touch# ) the rite introduced ) the Apostles% and if this shall )e omitted# it must not )e partiall repeated# )ut at an esta)lished time for conferring orders of this *ind# what through error was omitted must )e carefull supplied' Moreo$er# the suspension of hands o$er the head must )e made# when the pra er of ordination is uttered o$er the head'

The 1n$alidit of Marriage Su)Dect to Conditions M 4From fragments of the Decrees n' 1.E# a)out the ears 1&&B+1&CE5 EEA 1f conditions contrar to the nature of marriage are inserted# for e(ample# if one sa s to the other: 31 contract marriage with ou# if ou a$oid the generation of children#3 or 3until 1 find another more worth )

reason of reputation or riches#3 or# 3if ou surrender ourself to adulter for mone #3 the marriage contract# howe$er fa$ora)le it ma )e# is lac*ing in effect% although some conditions appended in matrimon # if the are disgraceful or impossi)le# )ecause of its esteem# are to )e considered as not added'

The Matter of 7aptism M 4From the letter 3Cum# sicut e(3 to Sigurd# Arch)ishop of 0idaros# M 2ul /# 1&E15 EEB Since as we ha$e learned from our report# it sometimes happens )ecause of the scarcit of water# that infants of our lands are )aptized in )eer# we repl to ou in the tenor of those present that# since according to e$angelical doctrine it is necessar 3to )e re)orn from water and the Hol Spirit3 4 2ohn C:-5 the are not to )e considered rightl )aptized who are )aptized in )eer' ?sur M 4From a letter to )rother =' in fragments of Decree n' AF# of uncertain date5

EE/ He who loans a sum of mone to one sailing or going to mar*et# since he has assumed upon himself a ris*# is 4not5 to )e considered a usurer who will recei$e something )e ond his lot' He also who gi$es ten solidi# so that at another time Dust as man measures of grain# wine# and oil ma )e pa ed )ac* to him# and although these are worth more at the present time# it is pro)a)l dou)tful whether at the time of pa ment the will )e worth more or less# for this reason should not )e considered a usurer' 7 reason of this dou)t he also is e(cused# who sells clothing# grain# wine# oil# or other wares so that at a set time he recei$es for them more than the are worth at that time# if# howe$er# he had not intended so to sell them at the time of the contract' CE9EST10E 1H 1&E1

100JCE0T 1H 1&EC+1&-E

CJ?0C19 JF 9@J0S 1 1&EEcumenical I111 !against Frederic* 11" He did not send out dogmatic decrees' The =ites of the ,ree*s M 4From the letter 3Su) Catholicae3 to the 7ishop of Tusculum# of the 9egation of the Apostolic See among the ,ree*s# March A# 1&-E5 EEF 1' And so concerning these matters our deli)eration has resulted thus# that ,ree*s of the same *ingdom in the anointings# which are made with respect to )aptism# should hold to and o)ser$e the custom of the =oman Church'++&' 7ut the rite or custom which the are said to ha$e# of anointing completel the )odies of those to )e )aptized ma )e tolerated# if it cannot )e gi$en up or )e remo$ed without scandal# since# whether or not it )e done# it ma*es no great difference with regard to the efficac or effect of )aptism'++C' Also it ma*es no difference whether the )aptize in cold or in hot water# since the are said to affirm that )aptism has e>ual power and effect in each' E-. E' Moreo$er# let )ishops alone mar* the )aptized on the forehead with chrism# )ecause this anointing is not to )e gi$en e(cept ) )ishops# since the apostles alone# whose places the )ishops ta*e# are read to ha$e imparted the Hol Spirit ) the imposition of the hand# which confirmation# or the anointing of the forehead represents'++-' Also all )ishops indi$iduall in their own churches on the da of the 9ord8s Supper can# according to the form of the Church# prepare chrism from )alsam and oli$e oil' For the gift of the Hol Spirit is gi$en in the anointing with chrism' And particularl the do$e# which signifies the Spirit Himself# is read to ha$e )rought the oli$e )ranch to the ar*' 7ut if the ,ree*s should wish rather to preser$e their own ancient rite in this# namel # that the patriarch together with the arch)ishops and )ishops# his suffragans and the arch)ishops with their suffragans# prepare chrism at the same time# let them )e tolerated in such a custom of theirs' E-1 A' Moreo$er no one ma merel )e anointed with some unction ) priests or confessors for satisfaction of penance++B' 7ut upon the sic* according to the word of 2ames the Apostle 4 2as' -:E5 let e(treme unction )e conferred' E-& /' Furthermore in the application of water# whether cold or hot or tepid# in the sacrifice of the altar# let the ,ree*s follow their own custom if the wish# as long as the )elie$e and declare that# when the form of the canon has )een preser$ed# it is accomplished e>uall ) each !*ind of water"'++F' 7ut let them not

preser$e the Eucharist consecrated on the da of the 9ord8s Supper for a ear on the prete(t of the sic*# that with it the ma o)$iousl communicate themsel$es' 1t ma )e permitted them# howe$er# in )ehalf of the sic* themsel$es# to consecrate the )od of Christ and to preser$e it for fifteen da s# )ut not for a longer period of time# lest through its long preser$ation# perchance ) a change in the species# it )e rendered less suita)le to recei$e# although the truth and its efficac alwa s remain entirel the same# and ne$er ) an length of time or the muta)ilit of time do the grow wea*'++1.' 7ut in the cele)ration of solemn and other Masses# and concerning the hour of cele)rating these# as long as in the preparation and in the consecration the o)ser$e the form of words e(pressed and handed down ) the 9ord# and !as long as" in cele)rating the do not pass the ninth hour# let them )e permitted to follow their own custom' E-C 1/' Moreo$er concerning fornication which an unmarried man commits with an unmarried woman# there must not )e an dou)t at all that it is a mortal sin# since the Apostle declares that 3fornicators as adulterers are cast out from the *ingdom of ,od3 4 1 Cor' A:F5' E-E 1F' 1n addition to this we wish and we e(pressl command that the ,ree* )ishops in the future confer the se$en orders according to the custom of the =oman Church# since the are said to ha$e neglected or to ha$e hitherto omitted three of the minor ones with respect to those to )e ordained' 7ut let those who alread ha$e )een so ordained ) them# )ecause of their e(ceedingl great num)er# )e *ept in the orders thus recei$ed' E-- &.' 7ecause according to the Apostle 3a woman if her hus)and is dead is freed from the law of her hus)and3 so 3that she has the free power of marr ing whom she will in the 9ord3 4cf' =om' B:&% 1 Cor' B:CF5# let the ,ree*s in no measure reprehend second or third or e$en later marriages% nor should the condemn )ut rather appro$e them )etween persons who otherwise can licitl )e united to one another in marriage' 6riests# howe$er# should not ) an means )less those who marr a second time' E-A &C' Finall # since Truth in the ,ospel asserts that 3if an one shall utter )lasphem against the Hol Spirit# neither in this life nor in the future will it )e forgi$en him3 4cf' Matt' 1&:C&5# ) this it is granted that certain sins of the present )e understood which# howe$er# are forgi$en in the future life# and since the Apostle sa s that 3fire will test the wor* of each one# of what *ind it is#3 and 3 if an man8s wor* )urn# he shall suffer loss# )ut he himself shall )e sa$ed# et so as ) fire3 4 1 Cor C:1C#1-5# and since these same ,ree*s trul and undou)tedl are said to )elie$e and to affirm that the souls of those who after a penance has )een recei$ed et not performed# or who# without mortal sin et die with $enial and slight sin# can )e cleansed after death and can )e helped ) the suffrages of the Church# we# since the sa a place of purgation of this *ind has not )een indicated to them with a certain and proper name ) their teachers# we indeed# calling it purgator according to the traditions and authorit of the Hol Fathers# wish that in the future it )e called ) that name in their area' For in that transitor fire certainl sins# though not criminal or capital# which )efore ha$e not )een remitted through penance )ut were small and minor sins# are cleansed# and these weigh hea$il e$en after death# if the ha$e )een forgi$en in this life'

E-B &E' Moreo$er# if an one without repentance dies in mortal sin# without a dou)t he is tortured fore$er ) the flames of eternal hell'++&-' 7ut the souls of children after the cleansing of )aptism# and of adults also who depart in charit and who are )ound neither ) sin nor unto an satisfaction for sin itself# at once pass >uic*l to their eternal fatherland'

A9EIA0DE= 1H 1&-E+1&A1 Errors of <illiam of St'' Amour !concerning Mendicants" M 4From Constit' 3=omanus 6ontife(#3 Jcto)er -# 1&-A5 E-/ The ha$e pu)lished# 1 sa # and the ha$e rushed forth into wic*ed falsehoods out of an e(cessi$e passion of soul# rashl composing an e(ceedingl pernicious and detesta)le treatise' After this treatise was carefull read# and opportunel and rigidl e(amined# and a complete report concerning it was made to us ) these# )ecause in it !there are" some per$erse and wic*ed things: against the power and authorit of the =oman 6ontiff and of his )ishops% some against those who o$ercome the world with its riches ) $oluntar indigence# and for the sa*e of ,od )eg in $er strict po$ert % others e$en against those who# ardentl zealous for the sal$ation of souls and caring for sacred interests# )ring a)out much spiritual progress in the Church of ,od and ma*e much fruit there% E-F moreo$er# certain statements against the salutar state of the poor or religious mendicants# as are the )elo$ed sons# the 7rother 6reachers and Minor# who in the $igor of spirit after a)andoning the world with its riches# aspire to their hea$enl fatherland alone with all effort% and )ecause also we find man other disagreements# certainl worth of confutation and lasting confusion clearl contained% and )ecause# too# this same treatise was a festering center of great scandal and matter of much distur)ance# and induced a loss of souls# since it distracted the faithful from ordinar de$otion and the customar gi$ing of alms and from con$ersion and entrance into religion# <e ) the ad$ice of our 7rethren# ) Apostolic authorit ha$e thought that this same )oo* which )egins thus: 37ehold seeing the will cr from a)road#3 and which according to its title is called 3a )rief tract concerning the dangers of most recent times3 as something wic*ed# criminal# and detesta)le# and the rules and documents handed down in it as wic*ed# false# and impious# must )e reDected# and must )e condemned fore$er# and we rigidl command that whoe$er has that treatise will ta*e care to )urn it and entirel destro it immediatel in whole and in an of its parts within eight da s from the time at which he shall *now of such a reDection and condemnation of ours' ?=7A0 1H 1&A1+1&AE C9EME0T 1H 1&A-+1&A/

,=E,J=@ I 1&B1+1&BA CJ?0C19 JF 9@J0S 11 1&BE Ecumenical I1H !concerning the union of the ,ree*s" Declaration Concerning the 6rocession of the Hol Spirit M 4The Most E(alted Trinit and the Catholic Faith5 EA. 1n faithful and de$out profession we declare that the Hol Spirit proceeds eternall from the Father and the Son# not as from two )eginnings# )ut from one )eginning# not from two )reathings )ut from one )reathing' The most hol =oman Church# the mother and teacher of all the faithful# has up to this time professed# preached# and taught this% this she firml holds# preaches# declares# and teaches% the unchangea)le and true opinion of the orthodo( Fathers and Doctors# 9atin as well as ,ree*# holds this' 7ut )ecause some through ignorance of the irresisti)le aforesaid truth ha$e slipped into $arious errors# we in our desire to close the wa to errors of this *ind# with the appro$al of the sacred Council# condemn and reDect !those" who presume to den that the Hol Spirit proceeds eternall from the Father and the Son% as well as !those" who with rash )oldness presume to declare that the Hol Spirit proceeds from the Father and the Son as from two )eginnings# and not as from one' 6rofession of Faith of Michael 6alaeologus M EA1 <e )elie$e that the Hol Trinit # the Father# and the Son# and the Hol Spirit# is one ,od omnipotent and entire Deit in the Trinit # coessential and consu)stantial# coeternal and co+omnipotent# of one will# power# and maDest # the creator of all creatures# from whom are all things# in whom are all things# through whom all things which are in the hea$ens and on the earth# $isi)le# in$isi)le# corporal# and spiritual' <e )elie$e that each indi$idual 6erson in the Trinit is one true ,od# complete and perfect' EA& <e )elie$e that the same Son of ,od# the <ord of ,o d# is eternall )orn from the Father# consu)stantial# co+omnipotent# and e>ual through all things to the Father in di$init # temporall )orn from the Hol Spirit and Mar e$er Hirgin with a rational soul% ha$ing two )irths# one eternal )irth from the Father# the other temporal from the mother% true ,od and true man# proper and perfect in each nature# not adopted nor phantastic# )ut the one and onl Son of ,od# in two and from two natures# that is di$ine and human# in the singleness of one person impassi)le and immortal in di$init # )ut in humanit for us and for our sal$ation ha$ing suffered in the true passion of the flesh# died# and was )uried# descended to hell# and on the third da arose again from the dead in the true resurrection of the flesh# on the fortieth da after the resurrection with the flesh in which He arose and with His soul ascended into hea$en and sits at the right hand of ,od the Father# whence

EAC He will come to Dudge the li$ing and the dead# and will return to each one according to his wor*s whether the were good or e$il' <e )elie$e also that the Hol Spirit is complete and perfect and true ,od# proceeding from the Father and the Son# coe>ual and consu)stantial# co+omnipotent# and coeternal through all things with the Father and the Son' <e )elie$e that this hol Trinit is not three ,ods )ut one ,od# omnipotent# eternal# in$isi)le# and unchangea)le' Hariant =eadings EAE <e )elie$e that the true Church is hol # Catholic# apostolic# and one# in which is gi$en one hol )aptism and true remission of all sins' <e )elie$e also in the true resurrection of this flesh# which now we )ear# and in eternal life' <e )elie$e also that the one author of the 0ew and the Jld Testament# of the 9aw# and of the 6rophets and the Apostles is the omnipotent ,od and 9ord' This is the true Catholic Faith# and this in the a)o$e mentioned articles the most hol =oman Church holds and teaches' 7ut )ecause of di$erse errors introduced ) some through ignorance and ) others from e$il# it !the Church" sa s and teaches that those who after )aptism slip into sin must not )e re)aptized# )ut ) true penance attain forgi$eness of their sins' 7ecause if the die trul repentant in charit )efore the ha$e made satisfaction ) worth fruits of penance for !sins" committed and omitted# their souls are cleansed after death ) purgatorical or purif ing punishments# as 7rother 2ohn M has e(plained to us' And to relie$e punishments of this *ind# the offerings of the li$ing faithful are of ad$antage to these# namel # the sacrifices of Masses# pra ers# alms# and other duties of piet # which ha$e customaril )een performed ) the faithful for the other faithful according to the regulations of the Church' Howe$er# the souls of those who after ha$ing recei$ed hol )aptism ha$e incurred no stain of sin whate$er# also those souls who# after contracting the stain of sin# either while remaining in their )odies or )eing di$ested of them# ha$e )een cleansed# as we ha$e said a)o$e# are recei$ed immediatel into hea$en' The souls of those who die in mortal sin or with original sin onl # howe$er# immediatel descend to hell# et to )e punished with different punishments' The same most hol =oman Church firml )elie$es and firml declares that ne$ertheless on the da of Dudgment 3all3 men will )e )rought together with their )odies 3)efore the tri)unal of Christ3 3to render an account3 of their own deeds 4=om' 1E:1. 5' EA- The same hol =oman Church also holds and teaches that the ecclesiastical sacraments are se$en: namel # one is )aptism# concerning which we ha$e spo*en a)o$e% another is the sacrament of confirmation which the )ishops confer through the imposition of hands when anointing the re)orn% another is penance% another the Eucharist% another the sacrament of orders% another is matrimon % another e(treme unction# which according to the doctrine of St' 2ames is gi$en to the sic*' The same =oman Church prepares the sacrament of the Eucharist from unlea$ened )read# holding and teaching that in the same sacrament the )read is changed into the )od # and the wine into the )lood of 2esus Christ' 7ut concerning matrimon it holds that neither one man is permitted to ha$e man wi$es nor one woman man hus)ands at the same time' 7ut she !the Church" sa s that second and M third marriages successi$el are permissi)le for one freed from a legitimate marriage through the death of the other part # if another canonical impediment for some reason is not an o)stacle'

EAA Also this same hol =oman Church holds the highest and complete primac and spiritual power o$er the uni$ersal Catholic Church which she trul and hum)l recognizes herself to ha$e recei$ed with fullness of power from the 9ord Himself in 7lessed 6eter# the chief or head of the Apostles whose successor is the =oman 6ontiff' And Dust as to defend the truth of Faith she is held )efore all other things# so if an >uestions shall arise regarding faith the ought to )e defined ) her Dudgment' And to her an one )urdened with affairs pertaining to the ecclesiastical world can appeal% and in all cases loo*ing forward to an ecclesiastical e(amination# recourse can )e had to her Dudgment# and all churches are su)Dect to her% their prelates gi$e o)edience and re$erence to her' 1n her# moreo$er# such a plentitude of power rests that she recei$es the other churches to a share of her solicitude# of which man patriarchal churches the same =oman Church has honored in a special wa ) different pri$ileges+its own prerogati$e alwa s )eing o)ser$ed and preser$ed )oth in general Councils and in other places' 100JCE0T H 1&BA MA=T10 1H 1&/1+1&/HAD=1A0 H 1&BA HJ0J=1?S 1H 1&/-+1&/B 2JH0 II1 1&BA+1&BB 01CHJ9AS 1H 1&//+1&F& 01CHJ9AS 111 1&BB+1&/. ST' CE9EST10E H 1&FE+!l&F-"

7J01FACE H111 1&FE+1C.C 1ndulgences M 4From the Du)ilee 7ull 3Anti>uorum ha)et3 Fe)' &&# 1C..5 EAB A faithful report of the ancients holds that to those approaching the honora)le 7asilica of the 6rince of the Apostles are granted great remissions of sins and indulgences' <e''''' confirm and ) apostolic authorit appro$e all such remissions and indulgences# holding them all and indi$iduall $alid and pleasing ' ' ' ' The ?nit and 6ower of the Church M 4From the 7ull 3?nam Sanctam3 0o$em)er 1/# 1C.&5 EA/ <ith Faith urging us we are forced to )elie$e and to hold the one# hol # Catholic Church and that# apostolic# and we firml )elie$e and simpl confess this !Church" outside which there is no sal$ation nor remission of sin# the Spouse in the Canticle proclaiming: 3Jne is m do$e# m perfect one' Jne she is of her mother# the chosen of her that )ore her3 4 Song' A:/5% which represents the one m stical )od whose head is

Christ# of Christ indeed# as ,od' And in this# 3one 9ord# one faith# one )aptism3 4Eph' E:-5' Certainl 0oah had one ar* at the time of the flood# prefiguring one Church which perfect on one cu)it had one ruler and guide# namel 0oah outside which we read all li$ing things on the earth were destro ed' Moreo$er this we $enerate and this alone# the 9ord in the prophet sa ing: 3Deli$er# . ,od# m soul from the sword% m onl one from the hand of the dog3 4 6s' &1:&15' For in )ehalf of the soul# that is# in )ehalf of himself# the head itself and the )od he pra ed at the same time# which )od he called the 3Jnl one3 namel # the Church# )ecause of the unit of the spouse# the faith# the sacraments# and the charit of the Church' This is that 3seamless tunic3 of the 9ord 4 2ohn 1F:&C5# which was not cut# )ut came forth ) chance' Therefore# of the one and onl Church !there is" one )od # one head# not two heads as a monster# namel # Christ and 6eter# the Hicar of Christ and the successor of 6eter# the 9ord Himself sa ing to 6eter: 3Feed m sheep3 4 2ohn &1:1B5' He said 3M #3 and generall # not indi$iduall these or those# through which it is understood that He entrusted all to him' 1f# therefore# the ,ree*s or others sa that the were not entrusted to 6eter and his successors# of necessit let them confess that the are not of the sheep of Christ# since the 9ord sa s in 2ohn# 3to )e one floc* and one Shepherd3 42ohn 1.:1A5' EAF And we are taught ) e$angelical words that in this power of his are two swords# namel spiritual and temporal' ' ' ' Therefore# each is in the power of the Church# that is# a spiritual and a material sword' 7ut the latter# indeed# must )e e(ercised for the Church# the former ) the Church' The former !) the hand" of the priest# the latter ) the hand of *ings and soldiers# )ut at the will and sufferance of the priest' For it is necessar that a sword )e under a sword and that temporal authorit )e su)Dect to spiritual power' ' ' ' 1t is necessar that we confess the more clearl that spiritual power precedes an earthl power )oth in dignit and no)ilit # as spiritual matters themsel$es e(cel the temporal' ' ' ' For# as truth testifies# spiritual power has to esta)lish earthl power# and to Dudge if it was not good' ' ' ' Therefore# if earthl power de$iates# it will )e Dudged ) spiritual power% )ut if a lesser spiritual de$iates# ) its superior% )ut if the supreme !spiritual power de$iates"# it can )e Dudged ) ,od alone# not ) man# as the Apostle testifies: 3The spiritual man Dudges all things# )ut he himself is Dudged ) no one3 41 Cor' &:1-5' 7ut this authorit # although it is gi$en to man and is e(ercised ) man# is not human# )ut rather di$ine# and has )een gi$en ) the di$ine <ord to 6eter himself and to his successors in him# whom the 9ord ac*nowledged an esta)lished roc*# when he said to 6eter himself: 3<hatsoe$er ou shall )ind3 etc' 4 Matt' 1A:1F5' Therefore# 3whosoe$er resists this power so ordained ) ,od# resists the order of ,od3 4cf'=om' 1C:&5# unless as a Manichaean he imagines that there are two )eginnings# which we Dudge false and heretical# )ecause# as Moses testifies# not 3in the )eginnings3 )ut 3in the )eginning ,od created the hea$en and earth3 4cf' ,en' 1:15' Furthermore# we declare# sa # define# and proclaim to e$er human creature that the ) necessit for sal$ation are entirel su)Dect to the =oman 6ontiff'

7E0ED1CT I1 1C.C+1C.E The =epeated Confession of Sins M

4From the order 31nter cunctas sollicitudines3 Fe)' 1B# 1C.E5 EB. ' ' ' Although ' ' ' it is not necessar to confess the same sins a second time# ne$ertheless# )ecause of the shame which is a large part of repentance# we consider it of )enefit to repeat the confession of the same sins# we strongl enDoin the 7rothers 46reachers and Minors5 carefull to ad$ise those confessing# and in their sermons e(hort that the confess to their own priests at least once in a ear# declaring that without dou)t this pertains to the ad$ancement of souls'

C9EME0T H 1C.-+1C1E CJ?0C19 JF H1E00E 1C11+1C1& Ecumenical IH !a)olition of the Templars" The Errors of the 7eghards and the 7eguines !the State of 6erfection" M EB1 1' That man in the present life can ac>uire so great and such a degree of perfection that he will )e rendered inwardl sinless# and that he will not )e a)le to ad$ance farther in grace% for# as the sa # if an one could alwa s ad$ance# he could )ecome more perfect than Christ' EB& &' That it is not necessar for man to fast or to pra # after he has attained a degree of such perfection% )ecause then his sensualit is so perfectl su)Dect to the spirit and to reason that man can freel grant to the )od whate$er it pleases' EBC C' That those who are in the aforementioned degree of perfection and in that spirit of li)ert are not su)Dect to human o)edience# nor are the )ound to an precepts of the Church# )ecause !as the assert" 3where the spirit of the 9ord is# there is li)ert 4& Cor' C:1B5' EBE E' That man can so attain final )eatitude according to e$er degree of perfection in the present life# as he will o)tain it in the )lessed life' EB- -' That an intellectual nature in its own self is naturall )lessed# and that the soul does not need the light of glor raising it to see ,od and to enDo Him )eatificall ' EBA A' That it is characteristic of the imperfect man to e(ercise himself in acts of $irtue# and the perfect soul

gi$es off $irtues ) itself' EBB B' That a woman8s *iss# since nature does not incline to this# is a mortal sin% )ut the carnal act# since nature inclines to this# is not a sin# especiall when the one e(ercising it is tempted' EB/ /' That in the ele$ation of the )od of 2esus Christ the ought not to arise nor to show re$erence to it# declaring that it would )e characteristic of the imperfection in them# if from the purit and depth of their contemplations the should descend to such a degree as to thin* a)out other things regarding the minister 4other te(t# m ster 5 or the sacrament of the Eucharist or the passion of the humanit of Christ' A Dudgment: <e with the appro$al of the Sacred Council condemn and disappro$e completel that sect together with its past errors# restraining more strictl lest an one in the future hold# appro$e# or defend them' ?sur M 4From the edict 3E( gra$i ad nos35 EBF 1f an one shall fall into that error# so that he o)stinatel presumes to declare that it is not a sin to e(ercise usur # we decree that he must )e punished as a heretic' The Errors of 6eter 2ohn Jli$i !The <ounds of Christ# the ?nion of the Soul and 7od #' and 7aptism M" 4From the edict 3De Summa Trinitate et fide catholica35

E/. !The incarnation"' Clinging firml to the 3foundation3 of the Catholic faith 3against which#3 as the Apostle testifies 3no one is a)le to place an thing different3 4cf' 1 Cor' C:115# we openl ac*nowledge with hol mother Church that the onl )egotten Son of ,od in all these things in which ,od the Father is# e(isting eternall together with the Father# parts of our nature as well as unit # from which He Himself e(isting as true ,od in Himself )ecame true man# namel # a human )od capa)le of suffering and an intellecti$e or rational soul# forming the )od ) Himself and essentiall # assumed it temporaril in the Hirginal wom) unto the unit of its su)stance and person' And that the same <ord of ,od in this assumed nature# for wor*ing out the sal$ation of all# wished not onl to )e fastened to the Cross and to die on it# )ut also# after His Spirit had )een gi$en up# permitted His side to )e pierced with a lance# that in the streams of water and )lood which flowed from it there might )e formed the one and onl immaculate $irgin# hol Mother Church# the Spouse of Christ# Dust as from the side of the first man asleep E$e was formed into a

marriage with him# that so truth should respond to a certain figure of the first and ancient Adam 3who#3 according to the Apostle# 3is formed for the future3 4cf'=om' -:1E5# in our new Adam# that# is# Christ' That is# 1 sa # the truth# made strong ) the testimon of that $er great eagle which the prophet Ezechiel saw fl ing around the other e$angelical animals# namel of St' 2ohn# the Apostle and E$angelist# who narrating in his ,ospel the condition and order of this sacrament said: 37ut after the were come to 2esus# when the saw that He was alread dead# the did not )rea* His legs' 7ut one of the soldiers with a spear opened His side# and immediatel there came out )lood and water' And he that saw it has gi$en testimon and his testimon is true' And he *nows that he spea*s the truth# that ou 4also5 ma )elie$e3 42ohn 1F:CC+C-5' <e# therefore# turning our attention to such remar*a)le testimon and to the common opinion of apostolic reflection of the Hol Fathers and the Doctors in accord with which alone it is proper to declare these things# with the appro$al of the sacred council we declare that the a)o$e mentioned Apostle and E$angelist 2ohn had *ept the right order of the deed accomplished in the aforesaid# when he said that Christ 3alread dead# one of the soldiers opened His side with a lance'3 E/1 4The soul as a form of the )od 5' Furthermore# with the appro$al of the a)o$e mentioned sacred council we repro$e as erroneous and inimical to the Catholic faith e$er doctrine or position rashl asserting or turning to dou)t that the su)stance of the rational or intellecti$e soul trul and in itself is not a form of the human )od # defining# so that the truth of sincere faith ma )e *nown to all# and the approach to all errors ma )e cut off# lest the steal in upon us# that whoe$er shall o)stinatel presume in turn to assert# define# or hold that the rational or intellecti$e soul is not the form of the human )od in itself and essentiall must )e regarded as a heretic' E/& 7esides# one )aptism which regenerates all who are )aptized in Christ must )e faithfull confessed ) all Dust as 3one ,od and one faith3 4Eph' E:-5# which cele)rated in water in the name of the Father and of the Son and of the Hol Spirit we )elie$e to )e commonl the perfect remed for sal$ation for adults as for children' E/C 7ut )ecause certain theological doctors are found to ha$e contrar opinions as to how great the effect of )aptism !is" in the case of children# certain of these sa ing that through the power of )aptism indeed sin is remitted to children# )ut grace is not conferred# others asserting on the contrar that sin is remitted for them in )aptism and $irtues and forming grace are infused as a ha)it 4see n' E1.5# although not for them at the time as a function# we# howe$er# considering the general efficac of the death of Christ# which through )aptism is applied e>uall to all the )aptized# with the appro$al of the sacred council# consider the second opinion to )e preferred# which sa s that forming grace and $irtue are conferred on children as on adults# as more pro)a)le# more consonant and more in agreement with the words of the saints and the modern doctors of theolog ' 2JH0 II11 1C1A+1CCE The Errors of the Fraticelli !the Church and the Sacraments" M

4Condemned in the law 3,loriosam Ecclesiarn#3 2anuar &C# 1C1/5 E/E As a report worth of faith holds# the sons of the a)o$e mentioned rashness and impiet ha$e )een dri$en to this wea*ness of mind# that the thin* impiousl in opposition to the most renowned and salutar truth of the Christian faith% the contemn the sacraments of the Church which should )e $enerated# and in an attac* of )lind fur the who should )e crushed ) it# press against the glorious primac of the =oman Church# sa ing that it ought to )e o$erthrown ) all nations' E/- !1" Thus# the first error which )rea*s forth from their dar* wor*shop in$ents two churches# the one carnal# pac*ed with riches# o$erflowing with riches 4others# lu(uries5# stained with crimes which the declare the =oman prefect and other inferior prelates dominate% the other spiritual# cleansed ) frugalit # )eautiful in $irtue# )ound ) po$ert # in which the onl and their companions are held# and which the # )ecause of the merit of their spiritual life# if an faith should )e applied to lies# rule' E/A !&" The second error# ) which the conscience of the a)o$e mentioned insolent is stained# cries out that the $enera)le priests of the Church and other ministers of Durisdiction and order8 are so de$oid of authorit that the cannot pass sentences# nor perform the sacraments nor instruct nor teach the su)Dect people# imagining that these ha$e )een depri$ed of all ecclesiastical power# whom the see are free of their own heres % )ecause onl in themsel$es !as the themsel$es $ainl thin*"# Dust as the sanctit of a spiritual life# so authorit remains% and in this matter the are following the error of the Donatists' ' ' ' E/B !C" The third error of these men conspires with the error of the <aldensians# since )oth declare that an oath was to )e ta*en in no case# propounding that who happen to )e )ound ) the sacredness of an oath are defiled ) the contagion of mortal sin and are )ound ) punishment' E// !E" The fourth )lasphem of such wic*ed men# )rea*ing forth from the poisoned fount of the <aldensian teachings pretends that priests rightl and e$en legitimatel ordained according to the form of the Church# et weighed down ) an sins cannot consecrate or confer the ecclesiastical sacraments' ' ' ' E/F !-" The fifth error so )linds the minds of these that the declare that the ,ospel of Christ has )een fulfilled in them alone at this time# )ecause up to now !as the foolishl thin*" it has )een concealed or indeed entirel e(tinct' ' ' ' EF. There are man other things which these $er presumptuous men are said to )a))le against the $enera)le sacrament of matrimon % man things which the foolishl )elie$e concerning the course of time and the end of time% man things which the propagate with lamenta)le $anit concerning the coming of the Antichrist which the declare e$en now to )e close at hand' All these things# )ecause we recognize them as partl heretical# partl senseless# partl fa)ulous# we decree must )e condemned together with their authors rather than pursued or refuted with a pen' ' ' '

The Errors of 2ohn of 6ouill !3Confession and the Church3" M 4E(amined and condemned in the edict 3Has electionis#3 2ul &1# 1C&15

EF1 !1"' That the who ha$e confessed to )rothers ha$ing the general permission of hearing confessions are )ound to confess again those same sins which ha$e )een confessed# to their own priest' EF& !&"' That under the e(isting law 3e$er one of each se(3 pu)lished in the ,eneral Council 49ater' 1H' see n' ECB5 the =oman 6ontiff cannot )ring it a)out that parishioners )e not )ound to confess all their sins once a ear to their own priest# who# it sa s# is the parish curate% indeed neither could ,od do this# )ecause# as it sa s# this in$ol$es contradiction' EFC !C"' That the 6ope cannot gi$e the general power of hearing confessions# indeed neither can ,od# without the one who has confessed to one ha$ing general power )eing )ound to confess these same sins again to his own priest# who# it sa s# as we ha$e alread indicated# is the parish curate' ' ' ' All the a)o$e mentioned articles and each one of them we# ) apostolic authorit # condemn and repro$e as false and erroneous and de$iating from sound authorit ' ' ' ' declaring that the true and Catholic doctrine is contrar to them' Hell and 9im)o!Q"M 4From the letter 30e>ua>uam sine dolore3 to the Armenians# 0o$' &1# 1C&15 EFCa 1t !The =oman Church" teaches' ' ' ' ' that the souls ' ' ' ' ' of those who die in mortal sin# or with onl original sin descend immediatel into hell% howe$er# to )e punished with different penalties and in different places' The 6o$ert of ChristM 4From the edict 3Cum inter nonnullos#3 0o$' 1C# 1C&C5 EFE Since among some learned men it often happens that dou)t is again raised as to whether should )e

)randed as heretical to affirm persistentl that our =edeemer and 9ord 2esus Christ and His apostles did not possess an thing either in particular or e$en in common# e$en though there are different and ad$erse opinions on that >uestion# we# in a desire to put an end to this contro$ers # declare on the ad$ice of our )rethren ) this perpetual edict that a persistent assertion of this *ind shall henceforth )e )randed as erroneous and heretical# since it e(pressl contradicts Sacred Scripture# which in man passages asserts that the did ha$e some possessions% and since with regard to the aforementioned it openl su)mits that Sacred Scripture itself# ) which surel the articles of orthodo( faith are appro$ed# contains a ferment of falsehood and conse>uentl # in so far as in it lies# completel $oiding the faith of Scripture it renders the Catholic faith# ) destro ing its appro$al# dou)tful and uncertain' Moreo$er# in the future to affirm persistentl that the right to use these same possessions which Sacred Scripture testifies that the had was ) no means appropriate to our aforesaid =edeemer and His apostles# and that the did not ha$e the right to sell or to donate them or to ac>uire others ) means of them# which# ne$ertheless# Sacred Scripture testifies that the did according to the aforesaid or su)mits e(pressl that the could ha$e done# since such an assertion e$identl includes use and deeds on their part# in the aforesaid# it is not Dust% since surel it is wic*ed# contrar to Sacred Scripture# and to Catholic doctrine a)out the use# actions# or deeds on the part of our =edeemer# the Son of ,od# we declare on the ad$ice of our )rethren that the persistent assertion shall henceforth )e worthil )randed as erroneous and heretical'

Errors of Marsilius of 6adua and 2ohn of 2andun !The Constitution of the Church" M 4E(amined and condemned in the edict 39icet iu(ta doctrinam3 Jct' &C# 1C&B5 EF- !1" That what we read a)out Christ in the ,ospel of St' Matthew# that He Himself paid tri)ute to Caesar# when He ordered the stater which had )een ta*en from the mouth of the fish 4cf'Matt' 1B:&A5 to )e gi$en to those who sought a drachma# He did this not with condescension out of li)eralit or piet # )ut forced ) necessit ' 4 Thence according to the 7ull the concluded 5: That all temporal affairs of the Church are su)Dect to the emperor and he can accept these things as his own' EFA !&" That )lessed 6eter the Apostle had no more authorit than the other Apostles had nor was he the head of the other apostles' 9i*ewise that ,od did not send forth an head of the Church# nor did He ma*e

an one His $icar' EFB !C" That it pertains to the emperor to correct# to appoint# to depose# and to punish the pope' EF/ !E" That all priests# whether the pope or arch)ishop or a simple priest# are ) the institution of Christ e>ual in authorit and Durisdiction' !-" That the whole Church Doined together can punish no man ) EFF forced punishment# unless the emperor permits this' -.. <e declare ) sentence the a)o$e mentioned articles''''' to )e contrar to Sacred Scripture and enemies of the Catholic faith# heretics# or heretical and erroneous#and also that the a)o$e mentioned Marsilius and 2ohn# will )e heretics+rather the will )e manifest and notorious archheretics' Errors of Ec*art !The Son of ,od# etc'" M 4E(amined and condenined in the edict 31n agro dominico#3 Mar' &B# 1C&F5 -.1 !1" And when as*ed wh ,od did not create the world first# he answered that ,od was not a)le to create the world first# M )ecause He cannot ma*e things )efore He is% therefore# as soon as ,od was# He immediatel created the world' -.& !&" 9i*ewise it can )e granted that the world e(isted from eternit ' -.C !C" 9i*ewise at the same time and once# when ,od was# when He )egot the Son coeternal with Himself# through all things coe>ual ,od# He also created the world' -.E !E" 9i*ewise in e$er wor*# e$en e$il# e$il 1 sa # as of punishment and of sin# the glor of ,od is manifested and reflects e>uall ' -.- !-" 9i*ewise he who )lames an one# in the )lame itself ) the sin of )laming praises ,od# and the more he )lames and the more gra$el he sins# the more he praises ,od' -.A !A" 9i*ewise an one ) )laspheming ,od Himself# praises ,od' -.B !B" Also he see*ing an thing here or there see*s e$il and )adl )e cause he see*s the denial of good and the denial of ,od# and he pra s ,od to )e denied to him' -./ !/" 1n those men who do not see* after wealth# or honors# or utilit # or interior de$otion# or sanctit or reward# or the *ingdom of hea$en# )ut renounce all these things e$en that which is theirs# ,od is honored'

-.F !F" =ecentl 1 ha$e considered whether 1 would wish to recei$e or to wish for an thing from ,od% 1 wish to deli)erate e(ceedingl well a)out this# )ecause when 1 was recei$ing from ,od# then 1 was under Him or )elow Him# as a ser$ant or sla$e# and He 4was5 as a master in gi$ing# and thus we ought not to )e in eternal life' -1. !1." <e are transformed entirel in ,od# and we are changed into Him% in a similar manner as in the sacrament the )read is changed into the )od of Christ% so 1 am changed into Him )ecause He Himself ma*es me to )e one with Him# not li*e !to Him"% through the li$ing ,od it is true that there is no distinction there' -11 !11" <hate$er ,od the Father ga$e to His onl )egotten Son in human nature# all this He has gi$en to me% here 1 e(cept nothing# neither union# nor sanctit # )ut He has gi$en all to me as to Himself' -1& !1&" <hate$er Sacred Scripture sa s a)out Christ# all this also is $erified with respect to e$er good and di$ine man' -1C !1C" <hate$er is proper to di$ine nature# all this is proper to the Dust and di$ine man% )ecause of this that man operates whate$er ,od operates# and together with ,od he created hea$en and earth# and he is the generator of the eternal <ord# and ,od without such a man does not *now how to do an thing' -1E !1E" A good man ought so to conform his will to the di$ine will that he himself wishes whate$er ,od wishes% )ecause ,od wishes me to ha$e sinned in some wa # 1 would not wish that 1 had not committed sins# and this is true repentance' -1- !1-" 1f man had committed a thousand mortal sins# if such a man were rightl disposed# he ought not to wish that he had not committed them' -1A !1A" ,od properl does not prescri)e an e(terior act' -1B !1B" An e(terior act is not properl good or di$ine# neither does ,od properl operate it or produce it' -1/ !1/" <e )ring forth the fruit not of e(terior actions which do not ma*e us good# )ut of interior actions which the Father a)iding in us does and operates' -1F !1F" ,od lo$es souls# not wor*s outside' -&. !&." A good man is the onl )egotten Son of ,od' -&1 !&1" A no)le man is that onl )egotten Son of ,od whom the Father has )egotten from eternit '

-&& !&&" The Father )egot me His son and the same Son' <hate$er ,od does# this is one% )ecause of this He Himself )egot me His Son without an distinction' -&C !&C" ,od is one in all wa s and according to e$er reason# so that in Himself He cannot find an multitude in intellect or outside intellect% for he who sees two# or sees a distinction# does not see ,od# for ,od is one )e ond the a)o$e num)er# neither is He counted one 4read: num)er 1 with an one' 1t follows# therefore# that no distinction can e(ist or )e understood in ,od Himself' -&E !&E" E$er distinction is foreign to ,od# either in nature or in person% it is pro$ed that nature itself is one and this oneness# and an person is one and the oneness which is nature' -&- !&-" <hen it is said: 3Simon# do ou lo$e me more than theseQ3 42ohn &1:1- f'5# the sense is: That is# more than those and indeed well )ut not perfectl ' For in thefirst and the second and more and less thereis )oth a degree and a ran*% in oneness# howe$er# there is no degree nor ran*' Therefore# he who lo$es ,od more than his neigh)or# !lo$es" indeed well )ut not et perfectl ' -&A !&A" All creatures are one pure nothing% 1 do not sa that the are something ordinar or an thing# )ut that the are one pure nothing' 1n addition there is an o)Dection against the a)o$e said Ec*art# )ecause he preached two other articles under these words: -&B !1" Something is in the soul which is uncreated and incapa)le of creation% if the entire soul were such# it would )e uncreated and incapa)le of creation# and this is the intellect' -&/ !&" That ,od is not good nor )etter nor )est% so 1 spea* )adl whene$er 1 call ,od good# as if 1 should call white )lac*' -&F ' ' ' <e condemn and e(pressl disappro$e the first fifteen articles and also the two last ones as 3heretical#3 )ut the ele$en others alread mentioned as 3e$il+sounding# rash# and suspected of heres #3 and no less an )oo*s or wor*s of this Ec*art containing the a)o$e mentioned articles or an one of them' 7E0ED1CT I11 1CCE+1CE& The 7eatific Hision of ,od and the 9ast Da s M 4From the edict 37enedictus Deus#3 2an' &F# 1CCA5 -C. 7 this edict which will pre$ail fore$er# with apostolic authorit we declare: that according to the

common arrangement of ,od# souls of all the saints who departed from this world )efore the passion of our 9ord 2esus Christ% also of the hol apostles# the mart rs# the confessors# $irgins# and the other faithful who died after the hol )aptism of Christ had )een recei$ed ) them# in whom nothing was to )e purged# when the departed# nor will there )e when the shall depart also in the future% or if then there was or there will )e an thing to )e purged in these when after their death the ha$e )een purged% and the souls of children departing )efore the use of free will# re)orn and )aptized in that same )aptism of Christ# when all ha$e )een )aptized# immediatel after their death and that aforesaid purgation in those who were in need of a purgation of this *ind# e$en )efore the resumption of their )odies and the general Dudgment after the ascension of our Sa$ior# our 9ord 2esus Christ# into hea$en# ha$e )een# are# and will )e in hea$en# in the *ingdom of hea$en and in celestial paradise with Christ# united in the compan of the hol angels# and after the passion and death of our 9ord 2esus Christ ha$e seen and see the di$ine essence ) intuiti$e $ision# and e$en face to face# with no mediating creature# ser$ing in the capacit of an o)Dect seen# )ut di$ine essence immediatel re$ealing itself plainl # clearl # and openl # to them# and seeing thus the enDo the same di$ine essence# and also that from such $ision and enDo ment their souls# which now ha$e departed# are trul )lessed and the ha$e eternal life and rest% and also 4the souls5 of those who afterwards will depart# will see that same di$ine essence# and will enDo it )efore the general Dudgment% and that such $ision of the di$ine essence and its enDo ment ma*es $oid the acts of faith and hope in them# inasmuch as faith and hope are proper theological $irtues% and that after there has )egun or will )e such intuiti$e and face+to+face $ision and enDo ment in these# the same $ision and enDo ment without an interruption 4intermission5 or departure of the aforesaid $ision and enDo ment e(ist continuousl and will continue e$en up to the last Dudgment and from then e$en unto eternit ' -C1 Moreo$er# we declare that according to the common arrangement of ,od# the souls of those who depart in actual mortal sin immediatel after their death descend to hell where the a+re tortured ) infernal punishments# and that ne$ertheless on the da of Dudgment all men with their )odies will ma*e themsel$es read to render an account of their own deeds )efore the tri)unal of Christ# 3so that e$er one ma recei$e the proper things of the )od according as he has done whether it )e good or e$il3 4 & Cor' -:1.5'

Errors of the Armenians M 4From the )oo* 3lam dudum3 sent to the Armenians in the ear 1CE15 -C& !E" Also that the Armenians sa and hold that the personal sin of our first parents themsel$es was so serious that all of their children propagated from their seed up to the passion of Christ ha$e )een deser$edl condemned for the aforesaid personal sin# and the ha$e )een thrust into hell after death# not )ecause the themsel$es ha$e contracted some original sin from Adam# since the sa that children ha$e no original sin at all# neither )efore the passion of Christ nor after# )ut that the aforementioned condemnation )efore the passion of Christ followed them ) reason of the gra$it of the personal sin which Adam and E$e committed

) transgressing the di$ine precept which had )een gi$en to them% )ut after the passion of our 9ord# ) which the sin of our first parents was erased# the children who are )orn from the sons of Adam are not su)Dect to this condemnation# nor are the to )e thrust into hell ) reason of the aforesaid sin# )ecause Christ erased entirel the sin of our first parents in His passion' -CC !-" Also that a certain teacher of the Armenians called Mechitriz# which is interpreted the paraclete# has again introduced and taught that the human soul of the son is propagated from the soul of his father# as the )od from his )od % and also one angel from another# )ecause since a human soul is rational and an angel is of intellectual nature# the are in a wa spiritual lights# and from themsel$es the propagate other spiritual lights' -CE !A" Also the Armenians sa that the souls of children who are )orn from Christian parents after the passion of Christ# if the die )efore the are )aptized# go to a terrestial 6aradise in which Adam was )efore sin% )ut the souls of children who are )orn after the passion of Christ from non+Christian parents and who die without )aptism go to the place where the souls of their parents are' -C- !1B" Also that the Armenians commonl )elie$e and hold that in another world there is no purgation of souls# )ecause# as the sa # if a Christian confesses his sins# all his sins and the punishments of his sins are forgi$en him' The do not e$en pra for the dead# that their sins ma )e forgi$en them in another world# )ut in general the pra for all the dead# as for )lessed Mar # the apostles' ' ' ' -CA !1/" Also that the Armenians )elie$e and hold that Christ descended from hea$en and )ecame incarnate for the sal$ation of men# not on account of the fact that the sons propagated from Adam and E$e after their sin contracted from them original sin# from which through the incarnation and death of Christ the will )e sa$ed# since the sa that no such sin e(ists in the sons of Adam% )ut the sa that Christ for the sal$ation of man )ecame incarnate and suffered# )ecause through His passion the sons of Adam who preceded the aforesaid passion ha$e )een freed from hell in which the were# not )ecause of original sin which was in them# )ut )ecause of the gra$it of the personal sin of our first parents' The also )elie$e that Christ for the sal$ation of children who were )orn after His passion )ecame incarnate and suffered# )ecause ) His passion He entirel destro ed hell' ' ' ' -CB !1F" 1n such a degree the !the Armenians" sa that !the aforesaid" concupiscence of the flesh is a sin and e$il# that e$en Christian parents when the lie together in marriage commit a sin ' ' ' ' )ecause the sa that the marriage act and e$en matrimon itself is a sin' ' ' ' -C/ !E." Some indeed sa that )ishops and priests of the Armenians do nothing toward the remission of sins either principall or ministeriall # )ut ,od alone remits sins% neither )ishops nor priests are emplo ed to perform the aforesaid remission of sins# e(cept that the ha$e recei$ed the power of spea*ing from ,od# and so when the a)sol$e the sa : 3Ma ,od forgi$e ou our sins3 or# 31 forgi$e ou our sins on earth and ,od forgi$es ou in hea$en'3

-CF !E&" Also the Armenians hold and sa that the passion of Christ alone# without an other gift of ,od# e$en grace# suffices for the remission of sins% the do not sa that sanctif ing grace is re>uired for the granting of remission of sins# nor that in the sacraments of the new law sanctif ing grace is gi$en' -E. !E/" Also the Armenians sa and hold that# if the Armenians commit an crime whatsoe$er once# certain ones e(cepted# their church can a)sol$e them# as far as the fault and the punishment of the aforesaid sins are concerned% )ut# if afterwards an one should commit the aforesaid sins again# he could not )e a)sol$ed ) their church' -E1 !EF" Also the sa that if an one ' ' ' ta*es a third 4wife5 or a fourth# one after another# he cannot )e a)sol$ed ) their church# )ecause the sa that such a marriage is fornication' ' ' ' -E& !-/" Also the Armenians hold and sa that for what is true )aptism# these three things are re>uired: namel water# chrism ' ' ' and the Eucharist# so that if an one should )aptize another in water while sa ing: 31 )aptize ou in the name of the Father and of the Son and of the Hol Spirit# Amen3 and afterwards he should not )e anointed with the !aforesaid" chrism# he would not )e )aptized' ' ' ' -EC !AE" Also the Catholicon of lesser Armenia sa s that the sacrament of confirmation is of no $alue# and if it has an $alue he himself has gi$en permission to his priests that the confer the same sacrament' -EE !AB" Also that the Armenians do not sa that# after the aforesaid words of the consecration of )read and wine are said# the transu)stantiation of )read and wine into the true )od and )lood of Christ# which was )orn of the Hirgin Mar # suffered# and arose again# is accomplished% )ut the hold that this sacrament is an e(ample or li*eness or figure of the true )od and )lood of the 9ord ' ' ' on account of which the do not call the sacrament of the Altar the )od and )lood of the 9ord# )ut a $ictim or sacrifice or communion' ' ' ' -E- !A/" Also the Armenians sa and hold that if an ordained priest or )ishop commits fornication# e$en in secret# he loses the power of consecrating and of administering all the sacraments' -EA !B." Also the Armenians do not sa nor hold that the sacrament of the Eucharist worthil recei$ed operates in him who recei$es remission of sin# or the rela(ation of punishments due to sin# or that through it the grace of ,od or its increase is granted% )ut ' ' ' the )od of Christ enters into his )od and is changed into him as other foods are changed in the one who has )een fed' ' ' ' -EB !F&" Also that among the Armenians there are onl three orders# namel the offices of acol te# deacon# and priest# which orders the )ishops confer after mone has )een promised or recei$ed' And in the same manner the aforesaid orders of the priesthood and diaconate are confirmed# that is# through the imposition of the hands# ) sa ing certain words# with this change onl # that in the ordination of the deacon the order of diaconate is e(pressed# and in the ordination of the priest the order of the priesthood' For no )ishop

among them can ordain another )ishop e(cept the Catholicon alone' ' ' ' -E/ !F-" Also that the Catholicon of lesser Armenia ga$e power to a certain priest that he might )e a)le to ordain to the diaconate those of his su)Dects whom he wished' -EF !1.F" Also that among the Armenians no one is punished for an error whatsoe$er which he ma hold' ' ' ' 411B num)ers are e(tant5' C9EME0T H1 1CE&+1C-& --. The Satisfaction of Christ# the Treasure of the Church# 1ndulgences M 4From the 7ull of Du)ilee# 3?nigenitus Dei Filius#3 2an' &-# 1CEC5 The onl )egotten Son of ,od ' ' ' 3made unto us from ,od# wisdom# Dustice# sanctification and redemption3 41 Cor' C5# 3neither ) the )lood of goats or of cal$es# )ut ) His own )lood entered once into the holies ha$ing o)tained eternal redemption3 4He)' F:1&5' 3For not with corrupti)le things as gold or sil$er# )ut with the precious )lood of His $er !Son" as of a lam) unspotted and unstained He has redeemed us3 4cf'1 6et' 1:1/+1F5# who innocent# immolated on the altar of the Cross is *nown to ha$e poured out not a little drop of )lood# which howe$er on account of union with the <ord would ha$e )een sufficient for the redemption of the whole human race# )ut copiousl as a *ind of flowing stream# so that 3from the soles of His feet e$en to the top of His Head no soundness was found in Him3 4 1s' 1:A5' Therefore# how great a treasure did the good Father ac>uire from this for the Church militant# so that the merc of so great an effusion was not rendered useless# $ain or superfluous# wishing to la up treasures for His sons# so that thus the Church is an infinite treasure to men# so that the who use it# )ecome the friends of ,od 4 <is' B:1E5' --1 1ndeed this treasure ' ' ' through )lessed 6eter# the *eeper of the *e s of hea$en and his successors# his $icars on earth# He has committed to )e dispensed for the good of the faithful# )oth from proper and reasona)le causes# now for the whole# now for partial remission of temporal punishment due to sins# in general as in particular !according as the *now to )e e(pedient with ,od"# to )e applied mercifull to those who trul repentant ha$e confessed' --& 1ndeed# to the mass of this treasure the merits of the 7lessed Mother of ,od and of all the elect from the first Dust e$en to the last# are *nown to gi$e their help% concerning the consumption or the diminution of this there should )e no fear at an time# )ecause of the infinite merits of Christ !as was mentioned )efore" as well as for the reason that the more are )rought to Dustification ) its application# the greater is the increase of the merits themsel$es'

Errors !philosophical" of 0icholas of Autrecourt M 4Condemned and pu)licl recalled ) him in the ear 1CEB5

--C 1 ' ' ' That through natural appearances no certaint # as it were# )e had regarding things% et that measure can )e had in a short time# if men turn their intellect to things and not to the intellect of Aristotle and his commentator' --E & ' ' ' That clearl from the a)o$e mentioned e$idence from one matter another matter cannot )e inferred or concluded# or from the none(istence of one# the none(istence of another' --- C ' ' ' That the propositions: 3,od is3 and 3,od is not3 signif entirel the same thing# although in a different wa ' --A F ' ' 'That the certaint of e$idence does not ha$e degrees' --B 1. ' ' ' That we do not ha$e from our soul the certaint of e$idence concerning another material su)stance' --/ 11 ' ' ' That with the certaint of faith e(cepted there was not another certaint e(cept the certaint of the first principle# or that which can )e resol$ed into the first principle' --F 1E ' ' ' That we do not *now clearl that other things can )e from ,od )ecause of some effect++that some cause wor*s efficientl which is not ,od++that some efficient cause is or can )e natural' -A. 1- ' ' ' That we do not *now clearl whether an effect is or can )e produced naturall ' -A1 1B ' ' ' That we do not *now clearl that in an production the su)Dect concurs' -A& &1 ' ' ' That in an demonstrated matter whate$er no one *nows clearl that in truth it surpasses all others in no)ilit ' -AC && ' ' ' That in an demonstrated matter no one *nows clearl that this thing is not ,od# if ) ,od we understand the most no)le su)stance' -AE &- ' ' ' That one does not *now clearl that in truth it can )e reasona)l conceded# 3if an matter has )een produced# ,od has )een produced'3

-A- &A ' ' ' That it cannot )e shown clearl that in truth an matter at all is eternal' -AA C. ' ' ' That these conse>uences are not clear: 3An act of understanding e(ists% therefore intelligence e(ists' An act of willing e(ists# therefore will e(ists'3 -AB C1 ' ' ' That it cannot )e shown clearl that in truth all things which are apparent are true' -A/ C& ' ' 'That ,od and the creature are not something' -AF E. ' ' 'That whate$er e(ists in the uni$erse is )etter that# than not that' -B. -C ' ' 'That this is the first principle and not another: 31f something is# it is something'3 The 6rimac of the =oman 6ontiffM 4From the letter 3Super >ui)usdam3 to the Consolator# the Catholicon of the Armenians# Sept' &.# 1C-15 -B.a C ' ' ' <e as*: 1n the first place# whether ou and the Church of the Armenians which is o)edient to ou# )elie$e that all those who in )aptism ha$e recei$ed the same Catholic faith# and afterwards ha$e withdrawn and will withdraw in the future from the communion of this same =oman Church# which one alone is Catholic# are schismatic and heretical# if the remain o)stinatel separated from the faith of this =oman Church' -B.) 1n the second place# we as* whether ou and the Armenians o)edient to ou )elie$e that no man of the wa farers outside the faith of this Church# and outside the o)edience of the 6ope of =ome# can finall )e sa$ed' -B.c 7ut in the second chapter ' ' ' we as*: First# whether ou ha$e )elie$ed# )elie$e# or are prepared to )elie$e with the Church of the Armenians which is o)edient to ou# that )lessed 6eter recei$ed complete power of Durisdiction o$er all faithful Christians from our 9ord 2esus Christ% and that e$er power of Durisdiction# which in certain lands and pro$inces and in different parts of the world especiall and particularl 2ude Thaddeus and the other Apostles had# was completel su)Dect to the authorit and power which )lessed 6eter recei$ed from our 9ord 2esus Christ Himself# o$er whomsoe$er are )elie$ers in Christ in all parts of the world# and that no apostle or an other one whosoe$er recei$ed that $er complete power o$er all Christians e(cept 6eter alone' -B.d 1n the second place# whether ou ha$e )elie$ed# ha$e held# or are prepared to )elie$e and to hold with

the Armenians su)Dect to ou that all the =oman 6ontiffs# who succeeding )lessed 6eter ha$e entered canonicall and will enter canonicall # ha$e succeeded )lessed 6eter the =oman 6ontiff and will succeed in the same plentitude in the Durisdiction of power o$er the complete and uni$ersal )od of the militant church which )lessed 6eter himself recei$ed from our 9ord 2esus Christ' -B.e 1n the third place# if ou and the Armenians su)Dect to ou ha$e )elie$ed and do )elie$e that the =oman 6ontiffs who ha$e )een and we who now are the =oman 6ontiff and# those who in future will )e successi$el as legitimate $icars of Christ and full of power in the highest degree# ha$e recei$ed immediatel from Christ Himself o$er the complete and uni$ersal )od of the church militant# e$er Durisdiction of power which Christ as fitting head had in human life' -B.f 1n the fourth place# if ou ha$e )elie$ed and now )elie$e that all the =oman 6ontiffs who ha$e )een and we who are# and others who will )e in the future from the plentitude of past power and authorit ha$e )een a)le# are a)le# and will )e a)le directl ) our own power and theirs )oth to Dudge all those su)Dect to our Durisdiction and theirs# and to esta)lish and delegate ecclesiastical Dudges to Dudge whomsoe$er we wish' -B.g 1n the fifth place# if ou ha$e )elie$ed and now )elie$e that to such an e(tent has )een# is# and will )e )oth pre+eminent authorit together with Duridical power of the =oman 6ontiffs who ha$e )een# of us who are# and of those who in future will )e# has )een# is# and will )e so e(tensi$e# that ) no one ha$e the )een# can we )e# or will the in the future )e a)le to )e Dudged% )ut the ha$e )een# we are# and the will )e reser$ed for Dudgment ) ,od alone% and that from our sentences and Dudgments it has not )een possi)le nor will it )e possi)le for an appeal to )e made to an Dudges' -B.h 1n the si(th place# if ou ha$e )elie$ed and still )elie$e that the plentitude of the power of the =oman 6ontiff e(tends so far that it is possi)le to transfer patriarchs# the Catholicon# the arch)ishops# )ishops# a))ots# and whatsoe$er other prelates from the offices in which the ha$e )een esta)lished to other offices of greater or lesser Durisdiction# or# as their sins demand# to demote# to depose# e(communicate# or to surrender them to Satan' -B.i 1n the se$enth place# if ou ha$e )elie$ed and still )elie$e that the 6ontifical authorit cannot or ought not to )e su)Dect to an imperial or regal or other secular power# in so far as pertains to a Dudicial institution# to correction or to deposition' -B.* 1n the eighth place# if ou ha$e )elie$ed and now )elie$e that the =oman 6ontiff alone is a)le to esta)lish sacred general canons# to grant plenar indulgences to those who $isit the thresholds of the Apostles# 6eter and 6aul# or to those who go to the Hol 9and# or to an of the faithful who are trul and full repentant and ha$e confessed' -B.l 1n the ninth place# if ou ha$e )elie$ed and do )elie$e that all who ha$e raised themsel$es against the faith of the =oman Church and ha$e died in final impenitence ha$e )een damned and ha$e descended to the

eternal punishments of hell' -B.m 1n the tenth place# if ou ha$e )elie$ed and still )elie$e that the =oman 6ontiff regarding the administration of the sacraments of the Church# can tolerate and e$en permit different rites of the Church of Christ# in order that the ma )e sa$ed# pro$ided that those matters are alwa s preser$ed which )elong to the integrit and necessit of the sacraments' -B.o 1n the ele$enth place# if ou ha$e )elie$ed and now )elie$e that the Armenians# who are o)edient to the =oman 6ontiff in different parts of the world and who o)ser$e studiousl and with de$otion the forms and rites of the =oman Church in the administration of the sacraments and in ecclesiastical duties# fasts# and other ceremonies do well# and ) doing this merit eternal life' -B.p 1n the twelfth place# if ou ha$e )elie$ed and now )elie$e that no one can )e transferred from episcopal offices to the archiepiscopal# patriarchal# or to the Catholicon ) his own authorit # nor e$en ) the authorit of an secular leader whomsoe$er# whether he )e *ing or emperor# or an one also distinguished ) an such power or earthl office' -B.> 1n the thirteenth place if ou ha$e )elie$ed# and still )elie$e that the =oman 6ontiff alone# when dou)ts arise regarding the Catholic faith# through authentic decision can impose the limit to which all must in$iola)l adhere# and that whate$er ) the authorit of the *e s handed to him ) Christ# he determines to )e true is true and Catholic# and what he determines to )e false and heretical# must )e so regarded' 1n the fourteenth place# if ou ha$e )elie$ed and now )elie$e that the 0ew and Jld Testaments in all their )oo*s# which the authorit of the =oman Church has gi$en to us# contain undou)ted truth in all things' 6 urgator M 4From the same letter to Consolator5 -B.s <e as* if ou ha$e )elie$ed and now )elie$e that there is a purgator to which depart the souls of those d ing in grace who ha$e not et made complete satisfaction for their sins' Also# if ou ha$e )elie$ed and now )elie$e that the will )e tortured ) fire for a time and that as soon as the are cleansed# e$en )efore the da of Dudgment# the ma come to the true and eternal )eatitude which consists in the $ision of ,od face to face and in lo$e' The Matter and Minister of ConfirmationM 4From the same letter to Consolator5 -B1 !1&" @ou ha$e gi$en responses which influence us to as* the following from ou: first# concerning the

consecration of chrism# whether ou )elie$e that the chrism can rightl and deser$edl )e consecrated ) no priest who is not a )ishop' -B& Second# whether ou )elie$e that the sacrament of confirmation cannot ordinaril )e administered ) an other than ) the )ishop ) $irtue of his office' -BC Third# whether ou )elie$e that ) the =oman 6ontiff alone# ha$ing a plentitude of power# the administration of the sacrament of confirmation can )e granted to priests who are not )ishops' -BE Fourth# whether ou )elie$e that those confirmed ) an priests whatsoe$er# who are not )ishops and who ha$e not recei$ed from the =oman 6ontiff an commission or concession regarding this# must )e anointed again ) a )ishop or )ishops' The Errors of the Armenians 4From the same letter to Consolator5

-BEa !1-" After all the a)o$e mentioned# we are forced to wonder strongl that in a certain letter# which )egins# 3To the honora)le Fathers in Christ#3 ou retract fourteen chapters from the first fift +three chapters' First# that the Hol Spirit proceeds from the Father and the Son' Third# that children contract original sin from their first parents' Si(th# that souls separated from their )odies# when entirel cleansed# clearl see ,od' 0inth# that the souls of those departing in mortal sin descend into hell' Twelfth# that )aptism destro s original and actual sins' Thirteenth# that Christ did not destro a lower hell ) descending into hell' Fifteenth# that the angels were created good ) ,od' Thirtieth# that the pouring out of the )lood of animals wor*s no remission of sins' Thirt +second# those who eat of fish and oil on the da s of fasts# shall not Dudge' Thirt +ninth# that ha$ing )een )aptized in the Catholic Church# if the )ecome unfaithful and afterwards are con$erted# the must not )e )aptized again' Fortieth# that children can )e )aptized )efore the eighth da and that )aptism cannot )e ) an li>uid other than pure water' Fort +second# that the )od of Christ after the words of consecration is the same in num)er as the )od )orn from the Hirgin and immolated on the Cross' Fort +fifth# that no one e$en a saint can consecrate the )od of Christ# unless he is a priest' Fort +si(th# that it is necessar for sal$ation to confess all mortal sins perfectl and distinctl to one8s own priest or with his permission !to another priest"' 100JCE0T H1 1C-&+1CA&

?=7A0 H 1CA&+1CB.

Errors of Dion sius Foullechat !6erfection and 6o$ert " M 4Condemned in the order 3E( suprernae clementiae dono#3 Dec' &C# 1CA/5 -B- !1" This )lessed# indeed most )lessed and sweetest law# namel # the law of lo$e# ta*es awa all propriet and power#++false# erroneous# heretical' -BA !&" The actual renunciation of sincere will and temporal powers shows and produces the most perfect state of dominion orauthorit +false# erroneous# heretical' -BB !C" That Christ did not renounce such possession and right in temporal things is not held according to the 0ew 9aw# )ut rather the opposite false# erroneous# heretical'

,=E,J=@ I1 1CB.+1CB/ Errors of 6eter of 7onageta and of 2ohn of 9ato !The Most Hol Eucharist" M 4E(amined and condemned ) the 1n>uisitors according to the mandate of the 6ontiff5 -B/ !1" That if a consecrated host fall or is cast into a sewer# into mud# or some disgraceful place# that# while the species remain# the )od of Christ ceases to )e under them and the su)stance of )read returns' -BF !&" That if the consecrated host is gnawed ) a mouse or is consumed ) an animal# that# while the so+ called species remains# the )od of Christ ceases to )e under them and the su)stance of )read returns' -/. !C" That if the consecrated host is consumed ) a Dust man or ) a sinner# that while the species is )eing crushed ) the teeth# Christ is snatched up to hea$en and He is not cast into the stomach of man' ?=7A0 H1 1CB/+1C/F 100JCE0T H11 1E.E+1E.A 7J01FACE 1I 1C/F+1E.E ,=E,J=@ I11 1E.A+1E1MA=T10 H 1E1B+1EC1

CJ?0C19 JF CJ0STA0CE 1E1E+1E1/ Ecumenical IH1 !against < cliffe# Hus# etc'" SESS1J0 H111 !Ma E# 1E1-" Errors of 2ohn < cliffe M 4Condemned in Council and ) the 7ulls 31nter Cunctas3 and 31n eminentis3 Fe)' &&# 1E1/5 -/1 1' 1n the sacrament of the altar the material su)stance of )read and li*ewise the material su)stance of wine remain' -/& &' 1n the same sacrament the accidents of the )read do not remain without a su)Dect' The sacrament Christ is not identicall and reall with His -/C C' 1n the same sacrament Christ is not identicall and reall with His own )odil presence' -/E E' 1f a )ishop or priest is li$ing in mortal sin# he does not ordain# nor consecrate# nor perform# nor )aptize' -/- -' it is not esta)lished in the ,ospel that Christ arranged the Mass' -/A A' ,od ought to o)e the de$il' -/B B' 1f man is dul contrite# e$er e(terior confession on his part is superfluous and useless' -// /' 1f the pope is fore*nown and e$il# and conse>uentl a mem)er of the de$il# he does not ha$e power o$er the faithful gi$en to him ) an one# unless perchance ) Caesar' -/F F' After ?r)an H1 no one should )e recei$ed as pope# unless he li$e according to the customs of the ,ree*s under their laws' -F. 1.' 1t is contrar to Sacred Scripture that ecclesiastical men ha$e possessions' -F1 11' 0o prelate should e(communicate an one# unless first he *nows that he has )een e(communicated ) ,od% and he who so e(communicates )ecomes# as a result of this# a heretic or e(communicated'

-F& 1&' A prelate e(communicating a cleric who has appealed to the *ing# or to a council of the *ingdom# ) that $er act is a traitor of the *ing and the *ingdom' -FC 1C' Those who cease to preach or to hear the word of ,od )ecause of the e(communication of men# are themsel$es e(communicated# and in the Dudgment of ,od the will )e considered traitors of Christ' -FE 1E' 1t is permissi)le for an deacon or priest to preach the word of ,od without the authorit of the Apostolic See or a Catholic )ishop' -F- 1-' 0o one is a ci$il master# no one a prelate# no one a )ishop# as long as he is in mortal sin' -FA 1A' Temporal rulers can at their will ta*e awa temporal goods from the Church# when those who ha$e possessions ha)ituall offend# that is# offend ) ha)it# not onl ) an act' -FB 1B' 6eople can at their will correct masters who offend' -F/ 1/' The tithes are pure alms and parishioners can ta*e these awa at will )ecause of the sins of their prelates' -FF 1F' Special pra ers applied to one person ) prelates or religious are not of more )enefit to that person than general !pra ers"# all other things )eing e>ual' A.. &.' Jne )ringing alms to the 7rothers is e(communicated ) that $er thing' A.1 &1' 1f an one enters an pri$ate religious communit of an *ind# of those ha$ing possessions or of the mendicants# he is rendered unfit and unsuited for the o)ser$ance of the laws of ,od' A.& &&' Saints# instituting pri$ate religious communities# ha$e sinned ) instituting them' A.C &C' =eligious li$ing in pri$ate religious communities are not of the Christian religion' A.E &E' 7rothers are )ound to ac>uire their food ) the la)or of hands and not ) )egging' A.- &-' All are simoniacs who o)lige themsel$es to pra for others who assist them in temporal matters' A.A &A' The pra er for the fore*nown is of a$ail to no one' A.B &B' All things happen from a)solute necessit '

A./ &/' The confirmation of ouths# ordination of clerics# and consecration of places are reser$ed to the pope and )ishops on account of their desire for temporal gain and honor' A.F &F' ?ni$ersities# studies# colleges# graduations# and offices instruction in the same ha$e )een introduced ) a $ain paganism% the are of as much $alue to the Church as the de$il' A1. C.' The e(communication of the pope or of an prelate whatsoe$er is not to )e feared# )ecause it is the censure of the Antichrist' A11 C1' Those who found cloisters sin and those who enter !them" are dia)olical men' A1& C&' To enrich the clerg is contrar to the rule of Christ' A1C CC' S l$ester# the 6ope# and Constantine# the Emperor# erred in enriching the Church' A1E CE' All of the order of mendicants are heretics# and those who gi$e alms to them are e(communicated' A1- C-' Those entering religion or an order# ) that $er fact are unsuited to o)ser$e di$ine precepts# and conse>uentl to enter the *ingdom of hea$en# unless the apostatize from these' A1A CA' The pope with all his clerg who ha$e possessions are heretics# )ecause the ha$e possessions% and all in agreement with these# namel all secular masters and other lait ' A1B CB' The =oman Church is a s nagogue of Satan# and the pope is not the ne(t and immediate $icar of Christ and His apostles' A1/ C/' The decretal letters are apocr phal and the seduce from the faith of Christ# and the clerg who stud them are foolish' A1F CF' The emperor and secular masters ha$e )een seduced ) the de$il to enrich the Church with temporal goods' A&. E.' The election of the pope ) cardinals was introduced ) the de$il' A&1 E1' 1t is not necessar for sal$ation to )elie$e that the =oman Church is supreme among other churches' A&& E&' 1t is foolish to )elie$e in the indulgences of the pope and )ishops' A&C EC' Jaths are illicit which are made to corro)orate human contracts and ci$il commerce'

A&E EE' Augustine# 7enedict# and 7ernard ha$e )een damned# unless the repented a)out this# that the had possessions and instituted and entered religious communities% and thus from the pope to the last religious# all are heretics' A&- E-' All religious communities without distinction ha$e )een introduced ) the de$il' See the theological censures of these E- articles to )e proposed to the < cliffites and Hussites#n'' 11 !AA1 )elow"'

SESS1J0 I111 !2une 1-# 1E1-" Definition of Communion under Jne Species M A&A Since in some parts of the world certain ones ha$e rashl presumed to assert that Christian people should recei$e the sacrament of the Eucharist under )oth species of )read and wine# and since the gi$e communion to the lait indiscriminatel # not onl under the species of )read# )ut also under the species of wine# after dinner or otherwise when not fasting# and since the pertinaciousl assert that communion should )e enDo ed contrar to the praiseworth custom of the Church reasona)l appro$ed which the tr damna)l to dispro$e as a sacrilege# it is for this reason that this present Council ' ' ' declares# decides# and defines# that# although Christ instituted that $enera)le sacrament after supper and administered it to His disciples under )oth species of )read and wine% et# notwithstanding this# the lauda)le authorit of the sacred canons and the appro$ed custom of the Church ha$e maintained and still maintain that a sacrament of this *ind should not )e consecrated after supper# nor )e recei$ed ) the faithful who are not fasting# e(cept in case of sic*ness or of another necessit granted or admitted ) law or Church% and although such a sacrament was recei$ed ) the faithful under )oth species in the earl Church# et since then it is recei$ed ) those who consecrate under )oth species and ) the lait onl under the species of )read 4another reading: And similarl # although this sacrament was recei$ed ) the faithful in the earl Church under )oth species# ne$ertheless this custom has )een reasona)l introduced to a$oid certain dangers and scandals# namel # that it )e recei$ed ) those who consecrate it under )oth species# and ) the lait onl under the species of )read5# since it must )e )elie$ed most firml and not at all dou)ted that the whole )od of Christ and the )lood are trul contained under the species of )read as well as under the species of wine' Therefore# to sa that to o)ser$e this custom or law is a sacrilege or illicit must )e considered erroneous# and those pertinaciousl asserting the opposite of the a)o$e mentioned must )e a$oided as heretics and should )e se$erel punished# either ) the local diocesan officials or ) the in>uisitors of heretical depra$it ' SESS1J0 IH !2ul A# 1E1-" Errors of 2ohn HusM

4Condemned in the Council and ) the a)o$e mentioned 7ulls in 1E1/5 A&B 1' Jne and onl is the hol uni$ersal Church which is the aggregate of the predestined' A&/ &' 6aul ne$er was a mem)er of the de$il# although he did certain acts similar to the acts of those who malign the Church' A&F C' The fore*nown are not parts of the Church# since no part of it finall will fall awa from it# )ecause the charit of predestination which )inds it will not fall awa ' AC. E' Two natures# di$init and humanit # are one Christ' M AC1 -' The fore*nown# although at one time he is in grace according to the present Dustice# et is ne$er a part of the hol Church% and the predestined alwa s remains a mem)er of the Church# although at times he ma fall awa from additional grace# )ut not from the grace of predestination' AC& A' Assuming the Church as the con$ocation of the predestined# whether the were in grace or not according to the present Dustice# in that wa the Church is an article of faith' ACC B' 6eter is not nor e$er was the head of the Hol Catholic Church' ACE /' 6riests li$ing criminall in an manner whatsoe$er# defile the power of the priesthood# and as unfaithful sons the thin* unfaithfull regarding the se$en sacraments of the Church# the *e s# the duties# the censures customs# ceremonies# and sacred affairs of the Church# its $eneration of relics# indulgences# and orders' AC- F' The papal dignit has sprung up from Caesar# and the perfection and institution of the pope ha$e emanated from the power of Caesar ACA 1.' 0o one without re$elation would ha$e asserted reasona)l regarding himself or an one else that he was the head of a particular church nor is the =oman 6ontiff the head of a particular =oman Church' ACB 11' 1t is not necessar to )elie$e that the one whosoe$er is the =oman 6ontiff# is the head of an particular hol church# unless ,od has predestined him' AC/ 1&' 0o one ta*es the place of Christ or of 6eter unless he follows him in character# since no other succession is more important# and not otherwise does he recei$e from ,od the procuratorial power# )ecause

for that office of $icar are re>uired )oth conformit in character and the authorit of Him who institutes it' ACF 1C' The pope is not the true and manifest successor of 6eter# the first of the other apostles# if he li$es in a manner contrar to 6eter% and if he )e a$aricious# then he is the $icar of 2udas 1scariot' And with li*e e$idence the cardinals are not the true and manifest successors of the college of the other apostles of Christ# unless the li$e in the manner of the apostles# *eeping the commandments and counsels of our 9ord 2esus Christ' AE. 1E' Doctors holding that an one to )e emended ) ecclesiastical censure# if he is unwilling to )e corrected# must )e handed o$er to secular Dudgment# certainl are following in this the priests# scri)es# and pharisees# who# sa ing that 3it is not permissi)le for us to *ill an one3 !2ohn 1/:C1"# handed o$er to secular Dudgment Christ Himself# who did not wish to )e o)edient to them in all things# and such are homicides worse than 6ilate' AE1 1-' Ecclesiastical o)edience is o)edience according to the in$ention of the priest of the Church# without the e(pressed authorit of Scripture' AE& 1A' The immediate di$ision of human wor*s is: that the are either $irtuous or $icious# )ecause# if a man is $icious and does an thing# then he acts $iciousl % and if he is $irtuous and does an thing# then he acts $irtuousl % )ecause as $ice# which is called a crime or mortal sin# renders the acts of man uni$ersall $icious# so $irtue $i$ifies all the acts of the $irtuous man' AEC 1B' 6riests of Christ# li$ing according to His law and ha$ing a *nowledge of Scripture and a desire to instruct the people# ought to preach without the impediment of a pretended e(communication' 7ut if the pope or some other prelate orders a priest so disposed not to preach# the su)Dect is not o)liged to o)e ' AEE 1/' An one who approaches the priesthood recei$es the dut of a preacher ) command# and that command he must e(ecute# without the impediment of a pretended e(communication' AE- 1F' 7 ecclesiastical censures of e(communication# suspension# and interdict# the clerg for its own e(altation supplies for itself the la populace# it multiplies a$arice# protects wic*edness# and prepares the wa for the Antichrist' Moreo$er# the sign is e$ident that from the Antichrist such censures proceed# which in their processes the call fulminations# ) which the clerg principall proceed against those who unco$er the wic*edness of the Antichrist# who will ma*e use of the clerg especiall for himself' AEA &.' 1f the pope is wic*ed and especiall if he is fore*nown# than as 2udas# the Apostle# he is of the de$il# a thief# and a son of perdition# and he is not the head of the hol militant Church# since he is not a mem)er of it' AEB &1' Thegrace of predestination is a chain ) which the )od of the Church and an mem)er of it are

Doined insolu)l to Christ the Head' AE/ &&' The pope or prelate# wic*ed and fore*nown# is e>ui$ocall pastor and trul a thief and ro))er' AEF &C' The pope should not )e called 3most hol 3 e$en according to his office# )ecause otherwise the *ing ought also to )e called 3most hol 3 according to his office# and torturers and heralds should )e called hol # indeed e$en the de$il ought to )e called hol # since he is an official of ,od' A-. &E' 1f the pope li$es in a manner contrar to Christ# e$en if he should ascend through legal and legitimate election according to the common human constitution# et he would ascend from another place than through Christ# e$en though it )e granted that he entered ) an election made principall ) ,od% for 2udas 1scariot rightl and legitimatel was elected ) ,od# 2esus Christ# to the episcopac # and et he ascended from another place to the sheepfold of the sheep' A-1 &-' The condemnation of the fort +fi$e articles of 2ohn < cliffe made ) the doctors is irrational and wic*ed and )adl made% the cause alleged ) them has )een feigned# namel # for the reason that 3no one of them is a Catholic )ut an one of them is either heretical# erroneous# or scandalous'3 A-& &A' 0ot for this reason# that the electors# or a greater part of them# agreed ) acclamation according to the o)ser$ance of men upon some person# is that person legitimatel elected% nor for this reason is he the true and manifest successor or $icar of the Apostle 6eter# or in the ecclesiastical office of another apostle' Therefore# whether electors ha$e chosen well or )adl # we ought to )elie$e in the wor*s of the one elected% for# ) the $er reason that an one who operates for the ad$ancement of the Church in a manner more full meritorious# has from ,od more full the facult for this' A-C &B' For there is not a spar* of e$idence that there should )e one head ruling the Church in spiritual affairs# which head alwa s li$es and is preser$ed with the Church militant herself' A-E &/' Christ through His true disciples scattered through the world would rule His Church )etter without such monstrous heads' A-- &F' The apostles and faithful priests of the 9ord strenuousl in necessities ruled the Church unto sal$ation# )efore the office of the pope was introduced% thus the would )e doing e$en to the da of Dudgment# were the pope utterl lac*ing' A-A C.' 0o one is a ci$il master# no one is a prelate# no one is a )ishop while he is in mortal sin 4see n' -F-5' See the theological censures of these thirt articles among 3Luestions of < cliffe and Hus to )e proposed3n' 11 ! AA1 )elow "'

Luestions to )e 6roposed to the < cliffites and Hussites M 4From the 7ull a)o$e mentioned 31nter Cunctas#3 Fe)' &&# 1E1/5 Articles1+E# F+1. treat of communions with said heretics'

A-B -' 9i*ewise# whether he )elie$es# holds# and declares# that e$er general Council# including that of CJ0STA0CE# represents the uni$ersal Church'M A-/ A' 9i*ewise# whether he )elie$es that what the sacred Council of Constance# which represents the Catholic Church# has appro$ed and does appro$e in fa$or of faith# and for the sal$ation of souls# must )e appro$ed and maintained ) all the faithful of Christ% and that what !the Council" has condemned and does condemn to )e contrar to faith and good morals# this must )e )elie$ed and proclaimed ) the same as considered worth of condemnation' A-F B' 9i*ewise# whether he )elie$es that the condemnations of 2ohn < cliffe# 2ohn Hus# and 2erome of 6rague# made ) the sacred general Council of CJ0STA0CE# concerning their persons# )oo*s# and documents ha$e )een dul and Dustl made# and that the must )e considered and firml declared as such ) e$er Catholic whatsoe$er' AA. /' 9i*ewise# whether he )elie$es# holds# and declares# that 2ohn < cliffe of England# 2ohn Hus of 7ohemia# and 2erome of 6rague ha$e )een heretics and are to )e considered and classed as heretics# and that their )oo*s and doctrines ha$e )een and are per$erse% and )ecause of these )oo*s and these doctrines and their o)stinac # the ha$e )een condemned as heretics ) the sacred Council of CJ0STA0CE' AA1 11' 9i*ewise# let the especiall learned person )e as*ed# whether he )elie$es that the decision of the sacred Council of CJ0STA0CE passed concerning the fort +fi$e articles of 2ohn < cliffe and the thirt of 2ohn Hus descri)ed a)o$e# would )e true and Catholic: namel # that the a)o$e mentioned fort +fi$e articles of 2ohn < cliffe and the thirt of 2ohn Hus are not Catholic# )ut some of them are notedl heretical# some erroneous# others audacious and seditious# others offensi$e to the ears of the pious' AA& 1&' 9i*ewise# whether he )elie$es and maintains that in no case one ma ta*e an oath' AAC 1C' 9i*ewise# whether he )elie$es that ) the order of a Dudge an oath must )e uttered regarding truth# or an thing else suita)le for a cause )e allowed# e$en if it must )e done for the purification of infam ' AAE 1E' 9i*ewise whether he )elie$es# that perDur *nowingl committed# for whate$er cause or occasion# for

the conser$ation of one8s own )odil life or that of another# e$en in fa$or of faith# is a mortal sin' AA- 1-' 9i*ewise# whether he )elie$es that an one deli)eratel despising the rite of the Church# the ceremonies of e(orcism and catechism# of consecrated )aptismal water# sins mortall ' AAA 1A' 9i*ewise# whether he )elie$es# that after the consecration ) the priest in the sacrament of the altar under the sem)lance of )read and wine# it is not material )read and material wine# )ut the same Christ through all# who suffered on the Cross and sitteth at the right !hand" of the Father' AAB 1B' 9i*ewise# whether he )elie$es and maintains that after the consecration ) the priest# under the sole species of )read onl # and aside from the species of wine# it is the true )od of Christ and the )lood and the soul and the di$init and the whole Christ# and the same )od a)solutel and under each one of these species separatel ' AA/ 1/' 9i*ewise# whether he )elie$es that the custom of gi$ing communion to la persons under the species of )read onl # which is o)ser$ed) the uni$ersal Church# and appro$ed ) the sacred Council of CJ0STA0CE# must )e preser$ed# so that it )e not allowed to condemn this or to change it at pleasure without the authorit of the Church# and that those who o)stinatel pronounce the opposite of the aforesaid should )e arrested and punished as heretics or as suspected of heres ' AAF 1F' 9i*ewise# whether he )elie$es that a Christian who reDects the reception of the sacraments of confirmation# or e(treme unction# or the solemnization of marriage sins mortall ' AB. &.' 9i*ewise# whether he )elie$es that a Christian in addition to contrition of heart is o)ligated out of necessit for sal$ation to confess to a priest onl !the priest ha$ing the proper faculties"# and not to a la man or la men howe$er good and de$out' AB1 &1' 9i*ewise# whether he )elie$es# that the priest in cases permitted to him can a)sol$e from sins a sinner who has confessed and )ecome contrite8 end enDoin a penance upon him' AB& &&' 9i*ewise# whether he )elie$es that a )ad priest# emplo ing the proper matter and form and ha$ing the intention of doing what the Church does# trul consecrates# trul a)sol$es# trul )aptizes# trul confers the other sacraments' ABC &C' 9i*ewise# whether he )elie$es that )lessed 6eter was the $icar of Christ# possessing the power of )inding and loosing on earth' ABE &E' 9i*ewise# whether he )elie$es that the pope canonicall elected# who li$ed for a time# after ha$ing e(pressed his own name# is the successor of the )lessed 6eter# ha$ing supreme authorit in the Church of ,od'

AB- &-' 9i*ewise# whether he )elie$es that the authorit of Durisdiction of the pope# arch)ishop# and )ishop in loosing and )inding is greater than the authorit of the simple priest# e$en if he has the care of souls' ABA &A' 9i*ewise# whether he )elie$es that the pope# for a pious and Dust reason# especiall to those who $isit hol places and to those who e(tend their helping hands can grant indulgences for the remission of sins to all Christians trul contrite and ha$ing confessed' ABB &B' And whether he )elie$es that from such a concession the who $isit these $er churches and the who lend helping hands can gain indulgences of this *ind' AB/ &/' 9i*ewise# whether he )elie$es that indi$idual )ishops can grant indulgences of this *ind to their su)Dects according to the limitation of the sacred canons' ABF &F' 9i*ewise# whether he )elie$es or maintains that it is lawful that the relics and images of the saints )e $enerated ) the faithful of Christ' A/. C.' 9i*ewise# whether he )elie$es that o)Dects of religious $eneration appro$ed ) the Church were dul and reasona)l introduced ) the hol Fathers' A/1 C1' 9i*ewise# whether he )elie$es that a pope or another prelate# the proper titles of the pope for the time ha$ing )een e(pressed# or whether their $icars can e(communicate their ecclesiastical or secular su)Dect for diso)edience or contumac # so that such a one should )e considered as e(communicated' A/& C&' 9i*ewise# whether he )elie$es that with the growing diso)edience or contumac of the e(communicated# the prelates or their $icars in spiritual matters ha$e the power of oppressing and of oppressing him again# of imposing interdict and of in$o*ing the secular arm% and that these censures must )e o)e ed ) his inferiors' A/C CC' 9i*ewise# whether he )elie$es that the pope and other prelates and their $icars in spiritual matters ha$e the power of e(communicating priests and diso)edient and contumacious la men and of suspending them from office# )enefaction# entrance to a church# and the administration of the sacraments of the Church' A/E CE' 9i*ewise# whether he )elie$es that it is permissi)le for ecclesiastical personages to hold possessions and temporal goods of this world without sin' A/- C-' 9i*ewise# whether he )elie$es that it is not permissi)le for the lait to ta*e awa these temporal goods ) their own power% that on the contrar # if the do ta*e them awa # seize# and la hold on these ecclesiastical goods# the are to )e punished as sacrilegious persons# e$en if the ecclesiastical personages possessing goods of this *ind were li$ing )ad li$es'

A/A CA' 9i*ewise# whether he )elie$es that a seizure and an attac* of this *ind thoughtlessl or $iolentl committed or wrought against an priest whatsoe$er# e$en though li$ing an e$il life# leads to sacrilege' A/B CB' 9i*ewise# whether he )elie$es that it is permissi)le for the lait of )oth se(es# namel men and women# freel to preach the word of ,od' A// C/' 9i*ewise# whether he )elie$es that it )e freel permitted to indi$idual priests to preach the word of ,od# wheresoe$er# and whene$er# and to whomsoe$er it ma )e pleasing# e$en though the are not sent' A/F CF' 9i*ewise# whether he )elie$es that all mortal sins# particularl manifest# should )e pu)licl corrected and eradicated' Condemnation of the 6roposition Concerning T rannicideM AF. The hol S nod# 2ul A# 1E1- declares and defines this opinion: 3An t rant can lawfull and meritoriousl )e *illed and ought so to )e *illed ) an $assal or su)Dect of his# e$en ) secret plots# and su)tle flatter and adulation# regardless of an oath of fealt or an pact made with him#without waiting for an opinion or command of an Dudge whatsoe$er3# ' ' ' is erroneous in faith and morals# and it !the S nod" condemns and reDects it as heretical# scandalous# and as offering a wa to frauds# deceptions# lies# treasons# and false oaths' 1n addition it declares decrees# and defines that those who persistentl sow this most pernicious doctrine are heretics ' ' ' '

E?,E01?S 1H 1EC1+1EEB CJ?0C19 JF F9J=E0CE 1EC/+1EEEcumenical IH11 !?nion with the ,ree*s# Armenians# 2aco)ites" Decree for the ,ree*s M 4From the 7ull 39aetentur coeli#3 2ul A# 1ECF5 AF1 4The procession of the Hol Spirit5 1n the name of the Hol Trinit # of the Father# and of the Son# and of the Hol Spirit# with the appro)ation of this hol general Council of Florence we define that this truth of faith )e )elie$ed and accepted ) all Christians# and that all li*ewise profess that the Hol Spirit is eternall from the Father and the Son and has His essence and His su)sistent )eing )oth from the Father and the Son# and proceeds from )oth eternall as from one principle and one spiration% we declare that what the

hol Doctors and Fathers sa # namel # that the Hol Spirit proceeds from the Father through the Son# tends to this meaning# that ) this it is signified that the Son also is the cause# according to the ,ree*s# and according to the 9atins# the principle of the su)sistence of the Hol Spirit# as is the Father also' And since all that the Father has# the Father himself# in )egetting# has gi$en to His onl )egotten Son# with the e(ception of Fatherhood# the $er fact that the Hol Spirit proceeds from the Son# the Son himself has from the Father eternall # ) whom He was )egotten also eternall ' <e define in addition that the e(planation of words 3Filio>ue3 for the sa*e of declaring the truth and also )ecause imminent necessit has )een lawfull and reasona)l added to the Creed' AF& <e ha$e li*ewise defined that the )od of Christ is trul effected in and unlea$ened or lea$ened wheaten )read% and that priests ought to effect the )od of our 9ord in either one of these# and each one namel according to the custom of his Church whether that of the <est or of the East AFC 4 De no$issimis5 M 1t has li*ewise defined# that# if those trul penitent ha$e departed in the lo$e of ,od# )efore the ha$e made satisfaction ) the worth fruits of penance for sins of commission and omission# the souls of these are cleansed after death ) purgatorial punishments% and so that the ma )e released from punishments of this *ind# the suffrages of the li$ing faithful are of ad$antage to them# namel # the sacrifices of Masses# pra ers# and almsgi$ing# and other wor*s of piet # which are customaril performed ) the faithful for other faithful according to the institutions of the Church' And that the souls of those# who after the reception of )aptism ha$e incurred no stain of sin at all# and also those# who after the contraction of the stain of sin whether in their )odies# or when released from the same )odies# as we ha$e said )efore# are purged# are immediatel recei$ed into hea$en# and see clearl the one and triune ,od Himself Dust as He is# et according to the di$ersit of merits# one more perfectl than another' Moreo$er# the souls of those who depart in actual mortal sin or in original sin onl # descend immediatel into hell )ut to undergo punishments of different *inds 4see n'EAE5' AFE <e li*ewise define that the hol Apostolic See# and the =oman 6ontiff# hold the primac throughout the entire world% and that the =oman 6ontiff himself is the successor of )lessed 6eter# the chief of the Apostles# and the true $icar of Christ# and that he is the head of the entire Church# and the father and teacher of all Christians% and that full power was gi$en to him in )lessed 6eter ) our 9ord 2esus Christ# to feed# rule# and go$ern the uni$ersal Church% Dust as is contained in the acts of the ecumenical Councils and in the sacred canons' Decree for the Armenians M 4From the 7ull 3E(ultate Deo#3 0o$' &&# 1ECF5 AF- 1n the fifth place we ha$e reduced under this $er )rief formula the truth of the sacraments of the Church for the sa*e of an easier instruction of the Armenians# the present as well as the future' There are se$en sacraments of the new 9aw: namel # )aptism# confirmation# Eucharist# penance# e(treme unction#

orders# and matrimon # which differ a great deal from the sacraments of the Jld 9aw' For those of the Jld 9aw did not effect grace# )ut onl pronounced that it should )e gi$en through the passion of Christ% these sacraments of ours contain grace# and confer it upon those who recei$e them worthil ' Jf these the fi$e first ones are ordained for the spiritual perfection of each and e$er one in himself# the last two for the go$ernment and increase of the entire Church' For# through )aptism we are spirituall re)orn% through confirmation we increase in grace# and are made strong in faith% re)orn# howe$er# we are strengthened and nourished ) the di$ine sustenance of the Eucharist' 7ut if through sin we incur the disease of the soul# through penance we are spirituall healed% spirituall and corporall # according as is e(pedient to the soul# through e(treme unction% through orders the Church is trul go$erned and spirituall propagated% through matrimon corporall increased' All these sacraments are dispensed in three wa s# namel # ) things as the matter# ) words as the form# and ) the person of the minister conferring the sacrament with the intention of doing as the Church does% if an of these is lac*ing the sacrament is not fulfilled' Among these sacraments there are three# )aptism# confirmation# and orders# which imprint an indeli)le sign on the soul# that is# a certain character distincti$e from the others' Hence the should not )e repeated in the same person' The remaining four do not imprint a sign and admit of repetition' AFA Hol )aptism# which is the gatewa to the spiritual life# holds the first place among all the sacraments% through it we are made mem)ers of Christ and of the )od of the Church' And since death entered into the uni$erse through the first man# 3unless we are )orn of water and the Spirit# we cannot#3 as the Truth sa s# 3enter into the *ingdom of hea$en3 !cf'2ohn C:-"' The matter of this sacrament is real and natural water% it ma*es no difference whether cold or warm' The form is:1 )aptize thee i n the name of the Father and of the Son and of the Hol ,host'@et we do not den that through these words: Such a!this" ser$ant of Christ is )aptized in the name of the Father and of the Hol ,hostM or:Such a one is )aptized ) m hands in the name of the Father and of the Son and of the Hol ,host#a true )aptism is administered since the principal causes# from which )aptism has its power is the Hol Trinit % the instrumental cause# howe$er# is the minister# who )estows the sacrament e(ternall % if the act which is performed through the minister himself# is e(pressed with the in$ocation of the Hol Trinit # the sacrament is effected' The minister of this sacrament is a priest# who is competent ) office to )aptize' 1n case of necessit # howe$er# not onl a priest or a deacon# )ut e$en a la man or a woman# es e$en a pagan and a heretic can )aptize# so long as he preser$es the form of the Church and has the intention of doing as the Church does' The effect of this sacrament is the remission of e$er sin# original and actual# also of e$er punishment which is due to the sin itself' Therefore# no satisfaction must )e enDoined for past sins upon those who immediatel attain to the *ingdom of hea$en and the $ision of ,od' AFB The second sacrament is confirmation% its matter is the chrism prepared from the oil# which signifies the e(cellence of conscience# and from the )alsam# which signifies the fragrance of a good reputation# and is )lessed ) a )ishop' The form is:1 sign thee with the sign of the cross and 1 confirm thee with the chrism of sal$ation# in the name of the Father and of the Son and of the Hol ,host'The ordinar minister is a )ishop' And although a simple priest has the power in regard to other anointings onl a )ishop can confer this sacrament# )ecause according to the apostles# whose place the )ishops hold# we read that through the

imposition of hands the conferred the Hol Spirit# Dust as the lesson of the Acts of the Apostles re$eals: 30ow# when the apostles# who were in 2erusalem# had heard that the Samaria had recei$ed the word of ,od# the sent unto them 6eter and 2ohn' <ho# when the were come# pra ed for them that the might recei$e the Hol ,host' For He was not as et come upon an of them: )ut the were onl )aptized in the name of the 9ord 2esus' Then the laid their hands upon them% and the recei$ed the Hol ,host3 4Acts /:1E ff'5' 7ut in the Church confirmation is gi$en in place of this imposition of hands' 0e$ertheless we read that at one time# ) dispensation of the Apostolic See for a reasona)le and urgent cause# a simple priest administered this sacrament of confirmation after the chrism had )een prepared ) the )ishop' The effect of this sacrament# )ecause in it the Hol Spirit is gi$en for strength# was thus gi$en to the Apostles on the da of 6entecost# so that the Christian might )oldl confess the name of Christ' The one to )e confirmed# therefore# must )e anointed on the forehead# which is the seat of re$erence# so that he ma not )e ashamed to confess the name of Christ and especiall His Cross# which is indeed a 3stum)ling )loc* to the 2ews and unto the ,entiles foolishness3 4cf'1 Cor' 1:&C5 according to the Apostle% for which reason one is signed with the sign of the Cross' AF/ The third is the sacrament of the Eucharist# its matter is wheat )read and wine of grape# with which )efore consecration a $er slight amount of water should )e mi(ed' 0ow it is mi(ed with water )ecause according to the testimonies of the hol Fathers and Doctors of the Church in a disputation made pu)lic long ago# it is the opinion that the 9ord Himself instituted this sacrament in wine mi(ed with water% and# moreo$er# this )efits the representation of the 9ord8s passion' For )lessed Ale(ander# M the fifth 6ope after )lessed 6eter# sa s: 31n the offerings of the sacraments which are offered to the 9ord within the solemnities of Masses# let onl )read and wine mi(ed with water )e offered as a sacrifice' For either wine alone or water alone must not )e offered in the chalice of the 9ord# )ut )oth mi(ed# )ecause it is read that )oth# that is# )lood and water# flowed from the side of Christ'3 Then also# )ecause it is fitting to signif the effect of this sacrament# which is the union of the Christian people with Christ' For water signifies the people# according to the passage in the Apocal pse: 3the man waters ' ' ' are man people3 4cf'=e$' 1B:1-5' And 2ulius# M the second 6ope after )lessed S l$ester# sa s: 3The chalice of the 9ord according to the precept of the canons# mi(ed with wine and water# ought to )e offered# )ecause we see that in water the people are understood8 )ut in wine the )lood of Christ is shown' Therefore# when wine and water are mi(ed in the chalice the people are made one with Christ# and the multitude of the faithful is Doined and connected with Him in whom it )elie$es'3 Since# therefore# the hol =oman Church taught ) the most )lessed Apostles 6eter and 6aul# as well as all the rest of the churches of the 9atins and the ,ree*s# in which the lights of all sanctit and doctrine ha$e shown# ha$e so preser$ed this from the )eginning of the nascent church and are now preser$ing it# it seems $er unfitting that an other region differ from this uni$ersal and reasona)le o)ser$ance' <e order# therefore# that the Armenians themsel$es also conform with all the Christian world# and that their priests mi( a little water with the wine in the offering of the chalice# as has )een said' The words of the Sa$ior# ) which He instituted this sacrament# are the form of this sacrament% for the priest spea*ing in the person of Christ effects this sacrament' For ) the power of the $er words the su)stance of the )read is changed into the )od of Christ# and the su)stance of the wine into the )lood% et in such a wa that Christ is contained entire under the species of )read# and entire under the species of wine' ?nder an

part also of the consecrated host and consecrated wine# although a separation has ta*en place# Christ is entire' The effect of this sacrament which He operates in the soul of him who ta*es it worthil is the union of man with Christ' And since through grace man is incorporated with Christ and is united with His mem)ers# it follows that through this sacrament grace is increased among those who recei$e it worthil % and e$er effect that material food and drin* accomplish as the carr on corporal life# ) sustaining# increasing# restoring# and delighting# this the sacrament does as it carries on spiritual life# in which# as 6ope ?r)an sa s# we renew the happ memor of our Sa$ior# are withdrawn from e$il# are greatl strengthened in good# and proceed to an increase of the $irtues and the graces' AFF The fourth sacrament is penance# the matter of which is# as it were# the acts of the penitent# which are di$ided into three parts' The first of these is contrition of heart# to which pertains grief for a sin committed together with a resolution not to sin in the future' The second is oral confession# to which pertains that the sinner confess integrall to his priest all sins of which he has recollection' The third is satisfaction for sins according to the decision of the priest# which is accomplished chiefl ) pra er# fasting# and alms' The words of a)solution which the priest utters when he sa s: Ego te a)sol$oetc'# are the form of this sacrament# and the minister of this sacrament is the priest who has either ordinar authorit for a)sol$ing or has it ) the commission of a superior' The effect of this sacrament is a)solution from sins' B.. The fifth sacrament is e(treme unction# whose matter is the oli$e oil )lessed ) the )ishop' This sacrament should )e gi$en onl to the sic* of whose death there is fear% and he should )e anointed in the following places: on the e es )ecause of sight# on the ears )ecause of hearing# on the nostrils )ecause of smell# on the mouth )ecause of taste and speech# on the hands )ecause of touch# on the feet )ecause of gait# on the loins )ecause of the delight that flourishes there' The form of this sacrament is the following: 6er istam sanctam unctionem et suam piissimam misericordiam indulgeat ti)i Dominus# >uid>uid per $isum# etc' !Through this hol anointing and his most *ind merc ma the 9ord forgi$e ou whate$er through it# etc'"' And similarl on the other mem)ers' The minister of this sacrament is the priest' 0ow the effect is the healing of the mind and# moreo$er# in so far as it is e(pedient# of the )od itself also' Jn this sacrament )lessed 2ames# the Apostle sa s: 31s an man sic* among ouQ 9et him )ring in the priests of the church# and let them pra o$er him# anointing him with oil in the name of the 9ord' And the pra er of faith shall sa$e the sic* man% and the 9ord shall raise him up: and if he )e in sins# the shall )e forgi$en him3 42as' -:1E# 1-5' B.1 The si(th sacrament is that of order# the matter of which is that through whose transmission the order is conferred: M Dust as the priesthood is transmitted through the offering of the chalice with wine and of the paten with )read% the diaconate# howe$er# ) the gi$ing of the )oo* of the ,ospels% )ut the su)diaconate ) the gi$ing of the empt chalice with the empt paten superimposed% and similarl with regard to the others ) allotment of things pertaining to their ministr ' The form of such priesthood is: Accipe potestatem offerendi sacrificium in ecclesia pro $i$is et mortuis# in nomine 6atris et Filii et Spiritus Sancti'And thus with regard to the forms of the

other orders# as is contained e(tensi$el in the =oman pontifical' The ordinar minister of this sacrament is the )ishop' The effect is increase of grace# so that the one ordained )e a worth minister' B.& The se$enth is the sacrament of matrimon # which is the sign of the Doining of Christ and the Church according to the Apostle who sa s: 3This is a great sacrament% )ut 1 spea* in Christ and in the church3 4Eph' -:C&5' The efficient cause of matrimon is regularl mutual consent e(pressed ) words in person' Moreo$er# there is allotted a threefold good on the part of matrimon ' First# the progen is to )e accepted and )rought up for the worship of ,od' Second# there is faith which one of the spouses ought to *eep for the other' Third# there is the indi$isi)ilit of marriage# )ecause it signifies the indi$isi)le union of Christ and the Church' Although# moreo$er# there ma )e a separation of the marriage couch ) reason of fornication# ne$ertheless# it is not permitted to contract another marriage# since the )ond of a marriage legitimatel contracted is perpetual' A Decree in 7ehalf of the 2aco)ites M 4From the 7ull 3Cantata Domino#3 Fe)ruar E# Florentine st le# 1EE1# modern# 1EE&5 B.C The sacrosanct =oman Church# founded ) the $oice of our 9ord and Sa$ior# firml )elie$es# professes# and preaches one true ,od omnipotent# unchangea)le# and eternal# Father# Son# and Hol ,host% one in essence# three in persons% Father un)orn# Son )orn of the Father# Hol Spirit proceeding from Father and Son% that the Father is not Son or Hol Spirit# that Son is not Father or Hol Spirit% that Hol Spirit is not Father or Son% )ut Father alone is Father# Son alone is Son# Hol Spirit alone is Hol Spirit' The Father alone )egot the Son of His own su)stance% the Son alone was )egotten of the Father alone% the Hol Spirit alone proceeds at the same time from the Father and Son' These three persons are one ,od# and not three gods# )ecause the three ha$e one su)stance# one essence# one nature# one di$init # one immensit # one eternit # and all these things are one where no opposition of relationship interferes ' M B.E 37ecause of this unit the Father is entire in the Son# entire in the Hol Spirit% the Son is entire in the Father# entire in the Hol Spirit# the Hol Spirit is entire in the Father# entire in the Son' 0o one either e(cels another in eternit # or e(ceeds in magnitude# or is superior in power' For the fact that the Son is of the Father is eternal and without )eginning' and that the Hol Spirit proceeds from the Father and the Son is eternal and without )eginning'88M<hate$er the Father is or has# He does not ha$e from another# )ut from Himself% and He is the principle without principle' <hate$er the Son is or has# He has from the Father# and is the principle from a principle' <hate$er the Hol Spirit is or has# He has simultaneousl from the Father and the Son' 7ut the Father and the Son are not two principles of the Hol Spirit# )ut one principle# Dust as the Father

and the Son and the Hol Spirit are not three principles of the creature# )ut one principle' B.- <hoe$er# therefore# ha$e ad$erse and contrar opinions the Church disappro$es and anathematizes and declares to )e foreign to the Christian )od which is the Church' Hence it condemns Sa)ellius who confuses the persons and completel ta*es awa their real distinction' 1t condemns the Arians# the Eunomians# the Macedonians who sa that onl the Father is the true ,od# )ut put the Son and the Hol Spirit in the order of creatures' 1t condemns also an others whatsoe$er who place grades or ine>ualit in the Trinit ' B.A Most strongl it )elie$es# professes# and declares that the one true ,od# Father and Son and Hol Spirit# is the creator of all things $isi)le and in$isi)le# who# when He wished# out of His goodness created all creatures# spiritual as well as corporal% good indeed# since the were made ) the highest good# )ut changea)le# since the were made from nothing# and it asserts that nature is not e$il# since all nature# in so far as it is nature# is good' 1t professes one and the same ,od as the author of the Jld and 0ew Testament# that is# of the 9aw and the 6rophets and the ,ospel# since the saints of )oth Testaments ha$e spo*en with the inspiration of the same Hol Spirit# whose )oo*s# which are contained under the following titles it accepts and $enerates' 4The )oo*s of the canon follow# cf'n' B/E% E7 n' C&5' B.B 7esides it anathematizes the madness of the Manichaeans# who ha$e esta)lished two first principles# one of the $isi)le# and another of the in$isi)le% and the ha$e said that there is one ,od of the 0ew Testament# another ,od of the Jld Testament' B./ 1t )elie$e# professes# and proclaims that one person of the Trinit # true ,od# Son of ,od )orn from the Father# consu)stantial and coeternal with the Father# in the plenitude of time which the inscruta)le depth of di$ine counsel has disposed for the sal$ation of the human race# assumed true and complete human nature from the immaculate wom) of the Hirgin Mar # and Doined with itself in the unit of person# with such unit that whate$er is of ,od there# is not separated from man# and whate$er is of man# is not di$ided from the ,odhead% He is one and the same undi$ided# )oth natures# ,od and man# remaining in their own peculiar properties# ,od and man# Son of ,od and Son of man# e>ual to the Father according to di$init # less than the Father according to humanit # immortal and eternal from the nature of di$init # passi)le and temporal from the condition of assumed humanit ' B.F 1t firml )elie$es# professes# and proclaims that the Son of ,od in the assumed humanit was trul )orn of the Hirgin# trul suffered# trul died and was )uried# trul rose again from the dead# ascended into hea$en# and sits at the right hand of the Father# and will come at the end of time to Dudge the li$ing and the dead' B1. 1t# moreo$er# anathematizes# e(ecrates# and condemns e$er heres that suggests contrar

things' And first it condemns E)ion# Cerinthus# Marcion# 6aul of Samosata# 6hotinus# and all similar )lasphemers# who# )eing una)le to accept the personal union of humanit with the <ord# denied that our 9ord 2esus Christ was true ,od# proclaiming Him pure man# who was called di$ine man ) reason of a greater participation in di$ine grace# which He had recei$ed ) merit of a more hol life' 1t anathematizes also Manichaeus with his followers# who# thin*ing $ainl that the Son of ,od had assumed not a true )ut an ephemeral )od # entirel do awa with the truth of the humanit in Christ' And also Halentinus who asserts that the Son of ,od too* nothing from the Hirgin Mar # )ut assumed a hea$enl )od and passed through the wom) of the Hirgin Dust as water flows and runs through an a>ueduct' Arius also# who asserted that the )od assumed from the Hirgin lac*ed a soul# and would ha$e the ,odhead in place of the soul' Also Apollinaris# who# understanding that there was no true humanit if in Christ the soul is denied as gi$ing the )od form# posited onl a sensiti$e soul# )ut held that the ,odhead of the <ord too* the place of a rational soul' 1t also anathematizes Theodore of Mopsuestia and 0estorius who assert that humanit was united with the Son of ,od through grace# and hence there are two persons in Christ# Dust as the confess that there are two natures# since the were una)le to understand that the union of humanit with the <ord was h postatic# and so refused to accept the su)sistence of ,od' For according to this )lasphem # the <ord was not made flesh# )ut the <ord through grace li$ed in the flesh% that is# He was made not the Son of ,od# )ut rather the Son of ,od li$ed in man' 1t anathematizes also# e(ecrates# and condemns Eut ches the archimandrite% since he )elie$ed according to the )lasphem of 0estorius that the truth of the 1ncarnation is e(cluded# and therefore it is fitting that humanit was so united to the <ord of ,od that the person of the ,odhead and of humanit were one and the same# and also# he could not grasp the unit of person as long as a pluralit of natures e(isted# Dust as he esta)lished that there was one person of the ,odhead and humanit in Christ# so he asserted that there was one nature# meaning that )efore the union there was a dualit of natures# )ut in the assumption the passed o$er into one nature# with the greatest )lasphem and impiet granting either that humanit was turned into ,odhead# or ,odhead into humanit ' 1t also anathematizes# e(ecrates# and condemns Macarius of Antioch and all who hold similar $iews% although he had a correct understanding of the dualit of natures and the unit of person# et he erred greatl concerning the operations of Christ when he said that in Christ there was one operation and one will on the part of )oth natures' All these# together with their heresies# the Hol =oman Church anathematizes# affirming that there are two wills and two operations in Christ' B11 1t firml )elie$es# professes# and teaches that no one concei$ed of man and woman was e$er freed of the domination of the De$il# e(cept through the merit of the mediator )etween ,od and men# our 9ord 2esus Christ% He who was concei$ed without sin# was )orn and died# through His death alone laid low the enem of the human race ) destro ing our sins# and opened the entrance to the *ingdom of hea$en# which the first man ) his own sin had lost with all succession% and that He would come sometime# all the sacred rites of the Jld Testament# sacrifices# sacraments# and ceremonies disclosed'

B1& 1t firml )elie$es# professes# and teaches that the matter pertaining to the law of the Jld Testament# of the Mosiac law# which are di$ided into ceremonies# sacred rites# sacrifices# and sacraments# )ecause the were esta)lished to signif something in the future# although the were suited to the di$ine worship at that time# after our 9ord8s coming had )een signified ) them# ceased# and the sacraments of the 0ew Testament )egan% and that whoe$er# e$en after the passion# placed hope in these matters of the law and su)mitted himself to them as necessar for sal$ation# as if faith in Christ could not sa$e without them# sinned mortall ' @et it does not den that after the passion of Christ up to the promulgation of the ,ospel the could ha$e )een o)ser$ed until the were )elie$ed to )e in no wa necessar for sal$ation% )ut after the promulgation of the ,ospel it asserts that the cannot )e o)ser$ed without the loss of eternal sal$ation' All# therefore# who after that time o)ser$e circumcision and the Sa))ath and the other re>uirements of the law# it declares alien to the Christian faith and not in the least fit to participate in eternal sal$ation# unless someda the reco$er from these errors' Therefore# it commands all who glor in the name of Christian# at whate$er time# )efore or after )aptism8 to cease entirel from circumcision# since# whether or not one places hope in it# it cannot )e o)ser$ed at all without the loss of eternal sal$ation' =egarding children# indeed# )ecause of danger of death# which can often ta*e place# when no help can )e )rought to them ) another remed than through the sacrament of )aptism# through which the are snatched from the domination of the De$il and adopted among the sons of ,od# it ad$ises that hol )aptism ought not to )e deferred for fort or eight da s# or an time according to the o)ser$ance of certain people# )ut it should )e conferred as soon as it can )e done con$enientl # )ut so that# when danger of death is imminent# the )e )aptized in the form of the Church# earl without dela # e$en ) a la man or woman# if a priest should )e lac*ing# Dust as is contained more full in the decree of the Armenians 44n'' AFA5' B1C 1t )elie$es firml # professes# and proclaims that 3e$er creature of ,od is good# and nothing is to )e reDected that is recei$ed with than*sgi$ing3 4 1 Tim' E:E5# since# according to the word of the 9ord 4 Matt'' 1-: 11 5# 3not that which goeth into the mouth defileth a man3% and it asserts that the indifference of clean and unclean foods of the Mosiac law pertains to the ceremonials which# with the rise of the ,ospel passed out of e(istence and ceased to )e efficacious'' And it sa s also that the prohi)ition of theapostles 3from things sacrificed to idols# and from )lood and from things strangled 4 Acts 1-:&F5 )efitted that time in which one Church arose from the 2ews and the ,entiles# who )efore li$ed according to different ceremonies and customs# so that e$en the ,entiles o)ser$ed some things in common with the 2ews# and occasion was furnished for coming together into one worship of ,od and one faith# and ground for dissension was remo$ed% since to the 2ews# ) reason of an ancient custom# )lood and things strangled seemed a)omina)le# and the could thin* that the ,entiles would return to idolatr )ecause of the eating of things sacrificed' 7ut when the Christian religion is so propagated that no carnal 2ew appears in it# )ut all passing o$er to the Church# Doin in the same rites and ceremonies of the ,ospel# )elie$ing 3all things clean to the clean3 4Tit' 1:1-5# with the ending of the cause for this apostolic prohi)ition# the effect also ended'

Thus it declares that the nature of no food# which societ admits# is to )e condemned# and no distinction is to )e made ) an one at all# whether man or woman# )etween animals# and ) whate$er *ind of death the meet their end% although for the health of )od # for the e(ercise of $irtue# for regular and ecclesiastical discipline man things not denied should )e gi$en up# since# according to the Apostle# 3all things are lawful# )ut all things are not e(pedient3 41 Cor'' A:1&% 1.:&&5' B1E 1t firml )elie$es# professes# and proclaims that those not li$ing within the Catholic Church# not onl pagans# )ut also 2ews and heretics and schismatics cannot )ecome participants in eternal life# )ut will depart 3into e$erlasting fire which was prepared for the de$il and his angels3 4Matt' &-:E15# unless )efore the end of life the same ha$e )een added to the floc*% and that the unit of the ecclesiastical )od is so strong that onl to those remaining in it are the sacraments of the Church of )enefit for sal$ation# and do fastings# almsgi$ing# and other functions of piet and e(ercises of Christian ser$ice produce eternal reward# and that no one# whate$er almsgi$ing he has practiced# e$en if he has shed )lood for the name of Christ# can )e sa$ed# unless he has remained in the )osom and unit of the Catholic Church' M !The decrees for,ree*sand Armenians of the ecumenical S nod accepted ) the =oman Church follow'" B1- 7ut since in the a)o$e written decree of the Armenians the form of the words# which in the consecration of the )od and )lood of the 9ord the hol =oman Church confirmed ) the teaching and authorit of the Apostles had alwa s )een accustomed to use# was not set forth# we ha$e thought that it ought to )e inserted here' 1n the consecration of the )od the Church uses this form of the words: 3For this is m )od 3% )ut in the consecration of the )lood# it uses the following form of the words: 3For this is the chalice of m )lood# the new and eternal testament# the m ster of faith# which will )e poured forth for ou and man for the remission of sins'3 7ut it ma*es no difference at all whether the wheaten )read in which the sacrament is effected was coo*ed on that da or )efore% for# pro$ided that the su)stance of )read remains# there can )e no dou)t )ut that after the aforesaid words of the consecration of the )od ha$e )een uttered with the intention of effecting# it will )e changed immediatel into the su)stance of the true )od of Christ' The decrees for the S rians# Chaldeans# Meronites contain nothing new

01CHJ9AS H 1EEB + 1E--

CA991ST?S 111 1E--+1E-/ ?sur and Contract for =ent M 4From the Constitution 33=egimini uni$ersalis#3 Ma A# 1E--5 B1A A petition recentl addressed to us proposed the following matter: For a $er long time# and with nothing in memor running to the contrar # in $arious parts of ,erman # for the common ad$antage of societ # there has )een implanted among the inha)itants of those parts and maintained up to this time through constant o)ser$ance# a certain custom' 7 this custom# these inha)itants++or# at least# those among them# who in the light of their condition and indemnities# seemed li*el to profit from the arrangement++encum)er their goods# their houses# their fields# their farms# their possessions# and inheritances# selling the re$enues or annual rents in mar*s# florins# or groats !according as this or that coin is current in those particular regions"# and for each mar*# florin# or groat in >uestion# from those who ha$e )ought those coins# whether as re$enues or as rents# ha$e )een in the ha)it of recei$ing a certain price appropriatel fi(ed as to size according to the character of the particular circumstances# in conformit with the agreements made in respect of the rele$ant properties )etween themsel$es and the )u ers' As guarantee for the pa ment of the aforesaid re$enues and rents the mortgage those of the aforesaid houses# lands# fields# farms# possessions# and inheritances that ha$e )een e(pressl named M in the rele$ant contracts' 1n the fa$or of the sellers it is added to the contract that in proportion as the ha$e# in whole or in part# returned to the said )u ers the mone thus recei$ed# the are entirel >uit and free of the o)ligation to pa the re$enues and rents corresponding to the sum returned' 7ut the )u ers# on the other hand# e$en though the said goods# houses# lands# fields# possessions# and inheritances might ) the passage of time )e reduced to utter destruction and desolation# would not )e empowered to reco$er e$en in respect of the price paid' 0ow# ) some a certain dou)t and hesitation is entertained as to whether contracts of this *ind are to )e considered licit' Conse>uentl # certain de)tors# pretending these contracts would )e usurious# see* to find there) an occasion for the nonpa ment of re$enues and rents owed ) them in this wa ' ' ' ' <e# therefore# ''' in order to remo$e e$er dou)t springing from these hesitations# ) our Apostolic authorit # do declare ) these present letters that the aforesaid contracts are licit and in agreement with law# and that the said sellers# ielding all opposition# are effecti$el )ound to the pa ment of the rents and re$enues in conformit with the terms of the said contracts' 4The reader is referred to the discussion of this te(t gi$en ) 9' Choupin A'Hacant+E Mangenot# Dict' de theol' cash' & !6aris# 1F.-" 1C-1+1CA& !art'8Calliste 111#8 sec' ii"' The Translator'5

61?S 11 1E-/+1EAE Appeal to the ,eneral Council M 4From the 7ull 3E(secra)ilis#3M 2an' 1/% in the ancient =oman opinion 1E-F% that of toda 1EA.5 B1B The e(ecra)le and hitherto unheard of a)use has grown up in our da # that certain persons# im)ued with the spirit of re)ellion# and not from a desire to secure a )etter Dudgment# )ut to escape the punishment of some offense which the ha$e committed# presume to appeal to a future council from the =oman 6ontiff# the $icar of 2esus Christ# to whom in the person of the )lessed 6ETE= was said: 3Feed m sheep3 42ohn &1:1B5# and# 3<hate$er thou shalt )ind on earth# shall )e )ound in hea$en3 4Matt' 1A:1F5' ' ' ' <ishing therefore to e(pel this pestiferous poison far from the Church of Christ and to care for the sal$ation of the floc* entrusted to us# and to remo$e e$er cause of offense from the fold of our Sa$ior ' ' ' we condemn all such appeals and dispro$e them as erroneous and detesta)le' Errors of Nanini de Solcia M 4Condemned in the letter 3Cum sicut#3 0o$' 1E# 1E-F5 B1Ba !1" That the world should )e naturall destro ed and ended ) the heat of the sun consuming the humidit of the land and the air in such a wa that the elements are set on fire' B1B) !&" That all Christians are to )e sa$ed' B1Bc !C" That ,od created another world than this one# and that in its time man other men and women e(isted and that conse>uentl Adam was not the first man' B1Bd !E" 9i*ewise# that 2esus Christ suffered and died not for the redemption )ecause of His lo$e of the human race# )ut ) the law of the stars' B1Be !-" 9i*ewise# that 2esus Christ# Moses# and Mohammed ruled the world ) the pleasure of their wills' B1Bf !A" And that the same 9ord our 2esus is illegitimate# and that He e(ists in the consecrated hosts not with respect to His humanit )ut with respect to His di$init onl ' B1Bg !B" That wantonness outside of matrimon is not a sin# unless ) the prohi)ition of positi$e

laws# and that these ha$e not disposed of the matter well# and are chec*ed ) ecclesiastical prohi)ition onl from following the opinion of Epicurus as true' B1Bh !/" Moreo$er that the ta*ing awa of another8s propert is not a mortal sin# e$en though against the will of the master' B1Bi !a" Finall that the Christian law through the succession of another law is a)out to ha$e an end# Dust as the law of Moses has )een terminated ) the law of Christ' Naninus# Canon of 6ergamum# is said to ha$e presumed to Affirm these propositions3in a sacrilegious attempt against the dogmas of the hol Fathers and later to assert them rashl with polluted lips#3)ut afterwards to ha$e freel renounced 3these aforesaid errors'3 The 7lood of Christ M 4From the 7ull 31neffa)ilis summi pro$identia 6atris#3 Aug' 1# 1EAE5 B1/ ' ' ' 7 apostolic authorit ) the tenor of these presents we state and ordain that none of the aforesaid 7rethren !Minors and 6reachers" hereafter )e allowed to dispute# to preach# to ma*e a statement either pu)licl or pri$atel # concerning the a)o$e mentioned dou)t# or to persuade others# that it ma )e heretical or a sin to hold or to )elie$e that the most sacred )lood itself !as is set )efore us" in the three da s of the passion of the same 9ord 2esus Christ from the di$init Himself was or was not di$ided or separated in some wa # until )e ond a >uestion of a dou)t of this *ind what must )e held has )een defined ) us and the Apostolic See' 6A?9 11 1EAE+1EB1

S1IT?S 1H 1EB1+1E/E Errors of 6eter de =i$o !concerning the Truth of Future Contingencies" M 4Condemned in the 7ull 3Ad Christi $icarii#88 2an' C# 1EBE5 B1F !1" <hen Eliza)eth spo*e to the 7lessed Hirgin Mar sa ing: 37lessed art thou that hast )elie$ed )ecause those things shall )e accomplished that were spo*en to thee ) the 9ord3 49u*e 1:E-5# she seemed to intimate that those propositions# namel : 3Thou shalt )ring forth a son and thou shalt call his name 2esus: He shall )e great# etc'3 49u*e 1:C15#do not et contain truth'

B&. !&" 9i*ewise# when Christ after His resurrection said: 3All things must needs )e fulfilled which are written in the law of Moses and in the prophets and in the psalms concerning me3 4 9u*e &E:EE5 seems to ha$e implied that such propositions were de$oid of truth' B&1 !C" 9i*ewise# when the Apostle said: 3For the law# ha$ing a shadow of the good things to come# not the $er image of things 4 He)' 1.:15# he seems to impl that the propositions of the Jld 9aw which concerned the future# did not et contain the prescri)ed truth' B&& !E" 9i*ewise# that it does not suffice for the truth of the proposition concerning the future# that the thing will )e# )ut there is re>uired that it will )e without impediment' B&C !-" 9i*ewise# it is necessar to sa one of two things# either that in the articles of faith concerning the future actual truth is not present# or that what is signified in them through di$ine power could not ha$e )een hindered' The were condemnedas 3scandalous and de$iating from the path of Catholic faith3%the were re$o*ed ) the written word of 6eter himself' 1ndulgence for the Dead 4From the 7ull in fa$or of the Church of St' 6eter of Iancto# Aug' C# 1EBA5 M

B&Ca 1n order that the sal$ation of souls ma )e procured rather at that time when the need the pra ers of others more# and when the can )e of )enefit to themsel$es less# ) Apostolic authorit from the treasure of the Church wishing to come to the aid of the souls who departed from the life united with Christ through charit # and who# while the li$ed# merited that the )e fa$ored ) such indulgence% desiring this with paternal selection# in so far as with ,od8s help we can# confident in the merc of ,od and in the plenitude of His power# we )oth concede and grant that# if an parents# friends# or other faithful of Christ# mo$ed in )ehalf of these souls who are e(posed to purgatorial fire for the e(piation of punishments due them according to di$ine Dustice# during the aforementioned ten ear period gi$e a certain sum of mone for the repair of the church of Iancto# or a $alue according to an arrangement with the dean or o$erseer of said church# or our collector ) $isiting said church or send it during said ten ear period through messengers delegated ) the same# we grant as a suffrage a plenar remission to assist and intercede for the souls in purgator # in whose )ehalf the paid the said sum of mone or the $alue# as mentioned a)o$e# for the remission of punishments'

Errors of 6eter de Jsma !the Sacrament of 6enance" M 4Condemned in the 7ull 39icet ea#3 August F# 1EBF5 B&E !1" That the confession of sins in species will )e found reall in a statute of the uni$ersal Church# not in di$ine law% B&- !&" that mortal sins with respect to )lame and punishment of the other world are a)olished without confession# ) contrition of heart onl % B&A !C" moreo$er# )ad thoughts are forgi$en ) displeasure onl % B&B !E" that it is not demanded of necessit that confession )e secret% M B&/ !-" that those who confess should not )e a)sol$ed# if penance has not )een done% B&F !A" that the =oman 6ontiff cannot remit the punishment of purgator %M BC1 !B" cannot dispense with respect to what the uni$ersal Church has esta)lished% BC& !/" also that the sacrament of penance# as far as concerns the accumulation of grace# is of nature# )ut not of the institution of the 0ew or Jld Testament' BCC Jn these propositions we read in the 7ull# Sect' A: ' ' <e declare each and all the a)o$e mentioned propositions to )e false# contrar to the hol Catholic faith# erroneous# and scandalous# and entirel at $ariance with the truth of the ,ospels# also contrar to the decrees of the hol Fathers and other apostolic constitutions and to contain manifest heres ' The 1mmaculate Conception of the 7'H'M' M 4From the Constitution 3Cum praee(celsa#3 Fe)' &/# 1EBA5 BCE <hile in an e(amination of de$out deli)eration we are thoroughl in$estigating the distinguished mar*s of merit# ) which the Lueen of Hea$en# the glorious Hirgin Mother of ,od# is preferred to all in the hea$enl courts% Dust as among the stars the morning star foretells the dawn# we consider it Dust# e$en a dut # that all the faithful of Christ for the miraculous conception of this immaculate Hirgin# gi$e praise and than*s to Almight ,od !whose pro$idence )eholding

from all eternit the humilit of this same Hirgin# to reconcile with its author human nature e(posed to eternal death )ecause of the fall of the first man# ) the preparation of the Hol Spirit constituted her the ha)itation of His Jnl +)egotten Son# from whom He too* on the flesh of our mortalit for the redemption of His people# and the Hirgin remained immaculate e$en after child)irth"# and therefore that the sa Masses and other di$ine offices instituted in the Church of ,od# and that the attend them to as* ) indulgences and ) the remission of sins to )ecome more worth of di$ine grace ) the merits of and ) the intercession of this same Hirgin' 4From the Constitution 3,ra$e nimis#3 Sept' E# 1E/C5 BC- Although the Hol =oman Church solemnl cele)rates the pu)lic feast of the conception of the immaculate Mar e$er Hirgin# and has ordained a special and proper office for this feast# some preachers of different orders# as we ha$e heard# in their sermons to the people in pu)lic throughout different cities and lands ha$e not )een ashamed to affirm up to this time# and dail cease not to affirm# that all those who hold orassert that the same glorious and immaculate mother of ,od was concei$ed without the stain of original sin# sin mortall # or that the are heretical8 who cele)rate the office of this same immaculate conception# and that those who listen to the sermons of those who affirm that she was concei$ed without this sin# sin grie$ousl ' ' ' ' <e repro$e and condemn assertions of this *ind as false and erroneous and far remo$ed from the truth# and also ) apostolic authorit and the tenor of these present 4letters5 we condemn and disappro$e on this point pu)lished )oo*s which contain it ' ' ' 4)ut these also we reprehend5 who ha$e dared to assert that those holding the contrar opinion# namel # that the glorious Hirgin Mar was concei$ed with original sin are guilt of the crime of heres and of mortal sin# since up to this time there has )een no decision made ) the =oman Church and the Apostolic See' 100JCE0T H111 1E/E+1EF& 61?S 111 1-.C A9EIA0DE= H1 1EF&+1-.C 2?91?S 1-.C+1-1C 9EJ I 1-1C+1-&1 9ATE=A0 CJ?0C19 H 1-1&+1-1B Ecumenical IH111 !The =eform of the Church" The Human Soul !against the 0eo+Aristoteliars" M 4From the 7ull 3Apostolic" =egiminis3 !Session H111"#Dec' 1F# 1-1C5

BC/ Since in our da s !and we painfull )ring this up" the sower of coc*le# ancient enem of the human race# has dared to disseminate and ad$ance in the field of the 9ord a num)er of pernicious errors# alwa s reDected ) the faithful# especiall concerning the nature of the rational soul# namel # that it is mortal# or one in all men# and some rashl philosophizing affirmed that this is true at least according to philosoph # in our desire to offer suita)le remedies against a plague of this *ind# with the appro$al of this hol Council# we condemn and reDect all who assert that the intellectual soul is mortal# or is one in all men# and those who cast dou)t on these truths# since it 4the soul5 is not onl trul in itself and essentiall the form of the human )od # as was defined in the canon of 6ope C9EME0T H our predecessor of happ memor pu)lished in the ! en eral" Council of H1E00E 4n' E/15 )ut it is also multiple according to the multitude of )odies into which it is infused# multiplied# and to )e multiplied' ' ' ' And since truth ne$er contradicts truth# we declare 4see n' 1BFB5 e$er assertion contrar to the truth of illumined faith to )e altogether false% and# that it ma not )e permitted to dogmatize otherwise# we strictl for)id it# and we decree that all who adhere to errors of this *ind are to )e shunned and to )e punished as detesta)le and a)omina)le infidels who disseminate most damna)le heresies and who wea*en the Catholic faith' 3Mountains of 6iet 3 and ?sur M 4From the 7ull 31nter multiplices#3 April &/ !Session I# Ma E"# 1-1-5 BCF <ith the appro$al of the hol Council# we declare and define that the aforesaid 3Mountains of piet 3 esta)lished ) the ci$il authorities and thus far appro$ed and confirmed ) the authorit of the Apostolic See# in which a moderate rate of interest is recei$ed e(clusi$el for the e(penses of the officials and for other things pertaining to their *eeping# as is set forth# for an indemnit of these as far as this matter is concerned# )e ond the capital without a profit for these same Mountains# neither offer an species of e$il# nor furnish an incenti$e to sin# nor in an wa are condemned# na rather that such a loan is worthwhile and is to )e praised and appro$ed# and least of all to )e considered usur ' ' ' ' Moreo$er# we declare that all religious and ecclesiastics as well as secular persons# who henceforth shall dare to preach or dispute in word or in writing against the form of the present declaration and sanction# incur the penalt of e(communication of a sentence 4automaticall 5 imposed 4latae sententiae5#a pri$ilege of an nature whatsoe$er notwithstanding' The =elation 7etween the 6ope and the Councils M 4From the 7ull 36astor Aeternus3 !Session Il" Dec' 1F# 1-1A5 BE. 0or should this mo$e us# that the sanction 4pragmatic5 itself# and the things contained in it were proclaimed in the Council of 7asle ' ' '' since all these acts were made after the translation of

that same Council of 7asle from the place of the assem)l at 7asle# and therefore could ha$e no weight# since it is clearl esta)lished that the =oman 6ontiff alone# possessing as it were authorit o$er all Councils# has full right and power Jf proclaiming Councils# or transferring and dissol$ing them# not onl according to the testimon of Sacred Scripture# from the words of the hol Fathers and e$en of other =oman 6ontiffs# of our predecessors# and from the decrees of the hol canons# )ut also from the particular ac*nowledgment of these same Councils'

1ndulgences M 4From the 7ull 3Cum post>uam3 to the 9egate CaDetan de Hio# 0o$' F# 1-1/5 BE.a And lest in the future an one should allege ignorance of the doctrine of the =oman Church concerning such indulgences and their ellicac # or e(cuse himself under prete(t of such ignorance# or aid himself ) pretended protestations# )ut that these same persons ma )e con$icted as guilt of notorious l ing and )e Dustl condemned# we ha$e decided that ou should )e informed ) these presents that the =oman Church# which the other churches are )ound to follow as their mother# has decreed that the =oman 6ontiff# the successor of 6ETE= the *e )earer# and the Hicar of 2esus Christ on earth# ) the power of the *e s# to which it )elongs to open the *ingdom of hea$en# ) remo$ing the o)stacles in the faithful of Christ !namel the fault and punishment due to actual sins# the fault ) means of the sacrament of penance# )ut the temporal punishment due for actual sins according to di$ine Dustice ) means of the indulgence of the Church"# for the same reasona)le causes can concede indulgences from the supera)undant merits of Christ and the saints to these same faithful of Christ# who )elong to Christ ) the charit that Doins the mem)ers# whether the )e in this life or in purgator % and ) granting an indulgence ) apostolic authorit to the li$ing as well as to the dead# has )een accustomed to dispense from the treasur of the merits of 2esus Christ and the saints# and ) means of a)solution to confer that same indugence or to transfer it ) means of suffrage' And for that reason that all# the li$ing as well as the dead# who ha$e trul gained such indulgences# are freed from such temporal punishment due for their actual sins according to di$ine Dustice# as is e>ui$alent to the indulgence granted and ac>uired' And thus ) apostolic authorit in accordance with the tenor of these letters we decree that it should )e held ) all and )e preached under punishment of e(communication# of a sentence 4automaticall 5 imposed 4latae sententiae5' ' ' '' 9eo I sent this 7ull to the Swiss in the ear 1-1F withaletter dated April C.# 1-1F# in which he concluded as follows concerning the doctrine of the 7ull:

BE.) @ou will )e solicitous a)out a thorough consideration and preser$ation of the power of the =oman 6ontiff in the granting of such indulgences according to the true definition of the =oman Church# which we ha$e commanded should )e o)ser$ed and preached ) all ' ' ' according to these letters which we are ordering to )e deli$ered to ou ' ' ' @ou will firml a)ide ) the true decision of the Hol =oman Church and to this Hol See# which does not permit errors' Errors of Martin 9uther M 4Condemned in the 7ull 3E(surge Domine#3 2une 1-# 1-&.5 BE1 1' 1t is an heretical opinion# )ut a common one# that the sacraments of the 0ew 9aw gi$e pardoning grace to those who do not set up an o)stacle' BE& &' To den that in a child after )aptism sin remains is to treat with contempt )oth 6aul and Christ' BEC C' The inflamma)le sources 4 fomes5 of sin# e$en if there )e no actual sin# dela s a soul departing from the )od from entrance into hea$en' E' To one on the point of death imperfect charit necessaril )rings BEE with it great fear# which in itself alone is enough to produce the punishment of purgator # and impedes entrance into the *ingdom' -' That there are three parts to penance: contrition# confession# and BE- satisfaction# has no foundation in Sacred Scripture nor in the ancient sacred Christian doctors' A' Contrition# which is ac>uired through discussion# collection# and BEA detestation of sins# ) which one reflects upon his ears in the )itterness of his soul# ) pondering o$er the gra$it of sins# their num)er# their )aseness# the loss of eternal )eatitude# and the ac>uisition of eternal damnation# this contrition ma*es him a h pocrite# indeed more a sinner' BEB B' 1t is a most truthful pro$er) and the doctrine concerning the contrition gi$en thus far is the more remar*a)le: 30ot to do so in the future is the highest penance% the )est penance# a new life'3 BE/ /' 7 no means ma ou presume to confess $enial sins# nor e$en all mortal sins# )ecause it is impossi)le that ou *now all mortal sins' Hence in the primiti$e Church onl manifest mortal sins were confessed'

BEF F' As long as we wish to confess all sins without e(ception# we are doing nothing else than to wish to lea$e nothing to ,od8s merc for pardon' B-. 1.' Sins are not forgi$en to an one# unless when the priest forgi$es them he )elie$es the are forgi$en% on the contrar the sin would remain unless he )elie$ed it was forgi$en% for indeed the remission of sin and the granting of grace does not suffice# )ut it is necessar also to )elie$e that there has )een forgi$eness' B-1 11' 7 no means can ou ha$e reassurance of )eing a)sol$ed )ecause of our contrition# )ut )ecause of the word of Christ: 3<hatsoe$er ou shall loose# etc'3 4Matt' 1A:1F5' Hence# 1 sa # trust confidentl # if ou ha$e o)tained the a)solution of the priest# and firml )elie$e ourself to ha$e )een a)sol$ed# and ou will trul )e a)sol$ed# whate$er there ma )e of contrition' B-& 1&' 1f through an impossi)ilit he who confessed was not contrite# orthe priest did not a)sol$e seriousl # )ut in a Docose manner# if ne$ertheless he )elie$es that he has )een a)sol$ed# he is most trul a)sol$ed' B-C 1C' 1n the sacrament of penance and the remission of sin the pope or the )ishop does no more than the lowest priest% indeed# where there is no priest# an Christian# e$en if a woman or child# ma e>uall do as much' B-E 1E' 0o one ought to answer a priest that he is contrite# nor should the priest in>uire' B-- 1-' ,reat is the error of those who approach the sacrament of the Eucharist rel ing on this# that the ha$e confessed# that the are not conscious of an mortal sin# that the ha$e sent their pra ers on ahead and made preparations% all these eat and drin* Dudgment to themsel$es' 7ut if the )elie$e and trust that the will attain grace# then this faith alone ma*es them pure and worth ' B-A 1A' 1t seems to ha$e )een decided that the Church in common Council esta)lished that the lait should communicate under )oth species% the 7ohemians who communicate under )oth species are not heretics# )ut schismatics' B-B 1B' The treasures of the Church# from which the pope grants indulgences# are not the merits of Christ and of the saints' B-/ 1/' 1ndulgences are pious frauds of the faithful# and remissions of good wor*s% and the are among the num)er of those things which are allowed# and not of the num)er of those which are ad$antageous'

B-F 1F' 1ndulgences are of no a$ail to those who trul gain them# for the remission of the penalt due to actual sin in the sight of di$ine Dustice' BA. &.' The are seduced who )elie$e that indulgences are salutar and useful for the fruit of the spirit' BA1 &1' 1ndulgences are necessar onl for pu)lic crimes# and are properl conceded onl to the harsh and impatient' BA& &&' For si( *inds of men indulgences are neither necessar nor useful' namel # for the dead and those a)out to die# the infirm# those legitimatel hindered# and those who ha$e not committed crimes# and those who ha$e committed crimes# )ut not pu)lic ones# and those who de$ote themsel$es to )etter things' BAC &C' E(communications are onl e(ternal penalties and the do not depri$e man of the common spiritual pra ers of the Church' BAE &E' Christians must )e taught to cherish e(communications rather than to fear them' BA- &-' The =oman 6ontiff# the successor of 6ETE=# is not the $icar of Christ o$er all the churches of the entire world# instituted ) Christ Himself in )lessed 6ETE=' BAA &A' The word of Christ to 6ETE=:3<hatsoe$er ou shall loose on earth# etc'3!Matt' 1A" is e(tended merel to those things )ound ) 6eter himself' BAB &B' 1t is certain that it is not in the power of the Church or the pope to decide upon the articles of faith# and much less concerning the laws for morals or for good wor*s' BA/ &/' 1f the pope with a great part of the Church thought so and so# he would not err% still it is not a sin or heres to thin* the contrar # especiall in a matter not necessar for sal$ation# until one alternati$e is condemned and another appro$ed ) a general Council' BAF &F' A wa has )een made for us for wea*ening the authorit of Councils# and for freel contradicting their actions# and Dudging their decrees# and )oldl confessing whate$er seems true# whether it has )een appro$ed# or disappro$ed ) an Council whatsoe$er' BB. C.' Some articles of 2ohn Hus# condemned in the Council of CJ0STA0CE# are most Christian# wholl true and e$angelical% these the uni$ersal Church could not condemn' BB1 C1' 1n e$er good wor* the Dust man sins'

BB& C&' A good wor* done $er well is a $enial sin' BBC CC' That heretics )e )urned is against the will of the Spirit' BBE CE' To go to war against the Tur*s is to resist ,od who punishes our ini>uities through them' BB- C-' 0o one is certain that he is not alwa s sinning mortall % )ecause of the most hidden $ice of pride' BBA CA' Free will after sin is a matter of title onl % and as long as one does what is in him# one sins mortall ' BBB CB' 6urgator cannot )e pro$ed from Sacred Scripture# which is in the canon' BB/ C/' The souls in purgator are not sure of their sal$ation# at least not all% nor is it pro$ed ) an arguments or ) the Scriptures that the are )e ond the state of meriting or of increasing in charit ' BBF CF' The souls in purgator sin without intermission# as long as the see* rest and a)hor punishments' B/. E.' The souls freed from purgator ) the suffrages of the li$ing are less happ than if the had made satisfactions ) themsel$es' B/1 E1' Ecclesiastical prelates and secular princes would not act )adl if the destro ed all of the mone +)ags of )eggar ' Censure of the Hol 6ontiff:3All and each of the a)o$e mentioned articles or errors# so to spea*# as set )efore ou# we condemn# disappro$e# and entirel reDect as respecti$el heretical# or scandalous# or false# or offensi$e to pious ears# or seducti$e of simple minds# and in opposition to Catholic truth'

Hadrian H1 1-&& + 1-&C Clement H11 1-&C + 1-CE

6A?9 111 1-CE+1-EF

CJ?0C19 JF T=E0T 1-E-+1-AC Ecumenical I1I !Contra 0o$atores 1A cent'" SESS1J0 111 !Fe)'E# 1-EA" The Creed of the Catholic Faith is Accepted M B/& This sacred and hol ecumenical and general S nod of Trent# lawfull assem)led in the Hol Spirit# with the three legates of the Apostolic See presiding o$er it# in consideration of the magnitude of the matters to )e transacted# especiall those which are comprised under these two heads# the e(tirpation of heresies and the reform of morals# )ecause of which chiefl the S nod was con$o*ed ' ' '# has proposed that the creed of faith# which the Hol =oman Church utilizes# inasmuch as it is that principle# wherein all who profess the faith of Christ necessaril agree# and is the firm and sole foundation# against which the 3gates of Hell shall ne$er pre$ail3 4Matt' 1A:1/5# )e e(pressed in the $er same words in which it is read in all the churches' This creed is as follows: 4The 0icean+Constantinopolitan Creed follows# see n' /A'5 Session 1H !April /# 1-EA" The Sacred 7oo*s and the Traditions of the Apostles are Accepted M B/C The sacred and hol ecumenical and general S nod of Trent# lawfull assem)led in the Hol Spirit# with the same three 9egates of the Apostolic See presiding o$er it# *eeping this constantl in $iew# that with the a)olishing of errors# the purit itself of the ,ospel is preser$ed in the Church# which promised )efore through the 6rophets in the Hol Scriptures our 9ord 2esus Christ the Son of ,od first promulgated with His own mouth# and then commanded 3to )e preached3 ) His apostles 3to e$er creature3 as the source of e$er sa$ing truth and of instruction in morals 4Matt' &/:1Fff'# Mar* 1A:1-5# and 4the S nod5 clearl percei$ing that this truth and instruction are contained in the written )oo*s and in the unwritten traditions# which ha$e )een recei$ed ) the apostles from the mouth of Christ Himself# or from the apostles themsel$es# at the dictation of the Hol Spirit# ha$e come down e$en to us# transmitted as it were from hand to hand# 4the S nod5 following the e(amples of the orthodo( Fathers# recei$es and holds in $eneration with an e>ual affection of piet and re$erence all the )oo*s )oth of the Jld and of the 0ew Testament# since one ,od is the author or )oth# and also the traditions themsel$es# those that appertain )oth to faith and to morals# as ha$ing )een dictated either ) Christ8s own word of mouth# or ) the Hol Spirit# and preser$ed in the Catholic Church ) a continuous succession' And so that no dou)t ma arise in an one8s mind as to which are the )oo*s that are accepted ) this S nod# it has decreed that a list

of the Sacred )oo*s )e added to this decree' B/E The are written here )elow: 7oo*s of the Jld Testament:The fi$e )oo*s of Moses# namel # ,enesis# E(odus# 9e$iticus# 0um)ers# Deuteronom % 2osue# 2udges# =uth# four )oo*s of Gings# two of 6aralipomenon# the first )oo* of Esdras# and the second which is called 0ehemias# To)ias# 2udith# Esther# 2o)# the 6salter of Da$id consisting of 1-. psalms# the 6ro$er)s# Ecclesiastes# the canticle of Canticles# <isdom# Ecclesiasticus# 1saias# 2eremias with 7aruch# Ezechiel# Daniel# the twel$e minor 6rophets# that is Jsee# 2oel# Amos# A)dias# 2onas# Michaeas# 0ahum# Ha)acuc# Sophonias# Aggaeus# Nacharias# Malachias% two )oo*s of the Macha)ees# the first and the second' 7oo*s of the 0ew Testament:the four ,ospels# according to Matthew# Mar*# 9u*e# and 2ohn% the Acts of the Apostles# written ) 9u*e the E$angelist# fourteen epistles of 6aul the Apostle# to the =omans# to the Corinthians two# to the ,alatians# to the Ephesians# to the 6hilippians# to the Colossians# two to the Thessalonians# two to Timoth # to Titus# to 6hi lemon# to the He)rews% two of 6eter the Apostle# three of 2ohn the Apostle# one of the Apostle 2ames# one of the Apostle 2ude# and the Apocal pse of 2ohn the Apostle' 1f an one# howe$er# should not accept the said )oo*s as sacred and canonical# entire with all their parts# as the were wont to )e read in the Catholic Church# and as the are contained in the old 9atin Hulgate edition# and if )oth *nowingl and deli)eratel he should condemn the aforesaid traditions let him )e anathema' 9et all# therefore# understand in what order and in what manner the said S nod# after ha$ing laid the foundation of the confession of Faith# will proceed# and what testimonies and authorities it will mainl use in confirming dogmas# and in restoring morals in the Church' The Hulgate Edition of the 7i)le is Accepted and the Method is 6rescri)ed for the 1nterpretation of !Sacred" Scripture# etc' M B/- Moreo$er# the same sacred and hol S nod ta*ing into consideration that no small )enefit can accrue to the Church of ,od# if it )e made *nown which one of all the 9atin editions of the sacred )oo*s which are in circulation is to )e considered authentic# has decided and declares that the said old Hulgate edition# which has )een appro$ed ) the Church itself through long usage for so man centuries in pu)lic lectures# disputations# sermons# and e(positions# )e considered authentic# and that no one under an prete(t whatsoe$er dare or presume to reDect it' B/A Furthermore# in order to cur) impudent cle$er persons# the s nod decrees that no one who relies on his own Dudgment in matters of faith and morals# which pertain to the )uilding up of

Christian doctrine# and that no one who distorts the Sacred Scripture according to his own opinions# shall dare to interpret the said Sacred Scripture contrar to that sense which is held ) hol mother Church# whose dut it is to Dudge regarding the true sense and interpretation of hol Scriptures# or e$en contrar to the unanimous consent of the Fathers# e$en though interpretations of this *ind were ne$er intended to )e )rought to light' 9et those who shall oppose this )e reported ) their ordinaries and )e punished with the penalties prescri)ed ) law' ' ' ' 4Then laws are listed concerning the printing and appro)ation of )oo*s# for which among other matters the decree is:5 that henceforth the Sacred Scripture# especiall the aforesaid old and Hulgate edition# )e printed as correctl as possi)le# and that no one )e allowed either to print or cause to )e printed an )oo*s whate$er concerning sacred matters without the name of the author# nor to sell them in the future or e$en to *eep them# unless the ha$e )een first e(amined and appro$ed ) the ordinar ' ' ' Session $ !2une 1B# 1-EA" Decree Jn Jriginal Sin M B/B That our Catholic faith# 3without which it is impossi)le to please ,od34He)' 11:1A5 ma after the purging of errors continue in its own perfect and spotless purit # and that the Christian people ma not )e 3carried a)out with e$er wind of doctrine3 4Eph' E:1E5# since that old serpent# the perpetual enem of the human race# among the $er man e$ils with which the Church of ,od in these our times is trou)led# has stirred up not onl new# )ut e$en old dissensions concerning original sin and its remed # the sacred ecumenical and general S nod of Trent lawfull assem)led in the Hol Spirit with the same three legates of the Apostolic See presiding o$er it# wishing now to proceed to the recalling of the erring and to the confirming of the wa$ering# and following the testimonies of the Hol Scriptures and of the hol Fathers and of the most appro$ed Councils# as well as the Dudgment and the unanimit of the Church itself# has esta)lished# confesses# and declares the following concerning original sin: B// 1' 1f an one does not confess that the first man Adam# when he had transgressed the commandment of ,od in 6aradise# immediatel lost his holiness and the Dustice in which he had )een esta)lished# and that he incurred through the offense of that pre$arication the wrath and indignation of ,od and hence the death with which ,od had pre$iousl threatened him# and with death capti$it under his power# who thenceforth 3had the empire of death3 4He)' &:1E5# that is of the de$il# and that through that offense of pre$arication the entire Adam was transformed in )od and soul for the worse 4see n' 1BE5# let him )e anathema' B/F &' 1f an one asserts that the transgression of Adam has harmed him alone and not his posterit # and that the sanctit and Dustice# recei$ed from ,od# which he lost# he has lost for himself alone and not for us also% or that he ha$ing )een defiled ) the sin of diso)edience has transfused onl death 3and the punishments of the )od into the whole human race# )ut not sin also# which is the

death of the soul#3 let him )e anathema# since he contradicts the Apostle who sa s: 37 one man sin entered into the world# and ) sin death# and so death passed upon all men# in whom all ha$e sinned3 4=om' -:1&% see n' 1B-5' BF. C' 1f an one asserts that this sin of Adam# which is one in origin and transmitted to all is in each one as his own ) propagation# not ) imitation# is ta*en awa either ) the forces of human nature# or ) an remed other than the merit of the one mediator# our 9ord 2esus Christ 4see n' B115# who has reconciled us to ,od in his own )lood# 3made unto us Dustice# sanctification# and redemption3 41 Cor' 1:C.5% or if he denies that that merit of 2esus Christ is applied to adults as well as to infants ) the sacrament of )aptism# rightl administered in the form of the Church: let him )e anathema' 3For there is no other name under hea$en gi$en to men# where) we must )e sa$ed ' ' '3 4Acts E:1&5' <hence that word: 37ehold the lam) of ,od# )ehold Him who ta*eth awa the sins of the world3 42ohn 1:&F5' And that other: 3As man of ou as ha$e )een )aptized# ha$e put on Christ3 4,al' C:&B5' BF1 E' 31f an one denies that infants newl )orn from their mothers8 wom)s are to )e )aptized#3 e$en though the )e )orn of )aptized parents# 3or sa s the are )aptized indeed for the remission of sins# )ut that the deri$e nothing of original sin from Adam# which must )e e(piated ) the la$er of regeneration3 for the attainment of life e$erlasting# whence it follows# that in them the form of )aptism for the remission of sins is understood to )e not true# )ut false: let him )e anathema' For what the Apostle has said: 37 one man sin entered into the world# and ) sin death# and so death passed upon all men# in whom all ha$e sinned3 4=om' -:1&5# is not to )e understood otherwise than as the Catholic Church spread e$er where has alwa s understood it' For ) reason of this rule of faith from a tradition of the apostles e$en infants# who could not as et commit an sins of themsel$es# are for this reason trul )aptized for the remission of sins# so that in them there ma )e washed awa ) regeneration# what the ha$e contracted ) generation# 4see n' 1.&5' 3For unless a man )e )orn again of water and the Hol ,host# he cannot enter into the *ingdom of ,od3 42ohn C:-5' BF& -' 1f an one denies that ) the grace of our 9ord 2esus Christ# which is conferred in )aptism# the guilt of original sin is remitted# or e$en asserts that the whole of that which has the true and proper nature of sin is not ta*en awa # )ut sa s that it is onl touched in person or is not imputed# let him )e anathema' For in those who are )orn again# ,od hates nothing# )ecause 3there is no condemnation# to those who are trul )uried together with Christ ) )aptism unto death3 4=om' A:E5# who do not 3wal* according to the flesh3 4=om' /:15# )ut putting off 3the old man3 and putting on the 3new# who is created according to ,od3 4Eph' E:&& ff'% Col' C:F ff'5# are made innocent# immaculate# pure# guiltless and )elo$ed sons of ,od# 3heirs indeed of ,od# )ut co+heirs with Christ3 4=om'/:1B5# SJ that there is nothing whate$er to retard their entrance into hea$en' 7ut this hol S nod confesses and percei$es that there remains in the )aptized concupiscence of an inclination# although this is left to )e wrestled with# it cannot harm those who do not consent# )ut

manfull resist ) the grace of 2esus Christ' 0a # indeed# 3he who shall ha$e stri$en lawfull # shall )e crowned3 4& Tim' &:-5' This concupiscence# which at times the Apostle calls sin 4=om' A:1& ff'5 the hol S nod declares that the Catholic Church has ne$er understood to )e called sin# as trul and properl sin in those )orn again# )ut )ecause it is from sin and inclines to sin' 7ut if an one is of the contrar opinion# let him )e anathema' A' This hol S nod declares ne$ertheless that it is not its intention to include in this decree# where original sin is treated of# the )lessed and immaculate Hirgin Mar mother of ,od# )ut that the constitutions of 6ope S1IT?S 1H of happ memor are to )e o)ser$ed# under the penalties contained in these constitutions# which it renews 4see n' BCE ff:5' SESS1J0 H1 !2an' 1C# 1-EB" Decree Jn 2ustification M 1ntroduction BF&a Since at this time not without the loss of man souls and gra$e detriment to the unit of the Church there is disseminated a certain erroneous doctrine concerning Dustification# the hol ecumenical and general s nod of Trent lawfull assem)led in the Hol Spirit# the Most =e$erends 2ohn Maria# 7ishop of 6raeneste# de Monte# and Marcellus# priest of the Hol Cross in 2erusalem# cardinals of the Hol =oman Church and apostolic legates a latere# presiding therein in the name of our Most Hol Father and 9ord in Christ# 6aul# the third 6ope ) the pro$idence of ,od# for the praise and glor of Almight ,od# for the tran>uillit of the Church and the sal$ation of souls# purpose to e(pound to all the faithful of Christ the true and salutar doctrine of Dustification# which the 3son of Dustice3 4Mal' E:&5# Christ 2esus# 3the author and finisher of our faith3 4He)' 1&:&5 taught# the apostles transmitted and the Catholic Church# under the instigation of the Hol Spirit# has alwa s retained# strictl for)idding that an one henceforth ma presume to )elie$e# preach or teach# otherwise than is defined and declared ) this present decree' Chap' 1' Jn the 1na)ilit of 0ature and of the 9aw to 2ustif Man BFC The hol S nod decrees first that for a correct and sound understanding of the doctrine of Dustification it is necessar that each one recognize and confess that# whereas all men had lost their innocence in the pre$arication of Adam 4=om' -:1&% 1 Cor' 1-:&&: see n' 1C.5# 3ha$ing )ecome unclean3 41sa' AE:A5# and !as the Apostle sa s"# 3) nature children of wrath3 4Eph' &:C5# as it !the S nod" has set forth in the decree on original sin# to that e(tent were the the ser$ants of sin 4=om' -:&.5# and under the power of the de$il and of death# that not onl the gentiles ) the force of nature 4can' 15# )ut not e$en the 2ews ) the $er letter of the law of Moses were a)le to )e li)erated or to rise therefrom# although free will was not e(tinguished in them 4can' -5# howe$er

wea*ened and de)ased in its powers 4see n' /15' Chap' &' Jn the Dispensation and M ster of the Ad$ent of Christ BFE <here) it came to pass that the hea$enl Father# 3the Father of mercies and the ,od of all comfort3 4& Cor' 1:C5# when that 3)lessed fullness of time3 was come 4Eph' 1:1.% ,al' E:E5 sent to men Christ 2esus 4can' 15# his Son# who had )een announced and promised 4cf' ,en' EF:1.# 1/5# )oth )efore the 9aw and at the time of the 9aw to man hol Fathers# that He might )oth redeem the 2ews# who were under the 9aw# and the 3gentiles# who did not follow after Dustice# might attain to Dustice3 4=om' F:C.5# and that all men 3might recei$e the adoption of sons3 4,al' E:-5' 3Him ,od has proposed as a propitiator through faith in his )lood# for our sins3 4=om' C:&-5# and not for our sins onl # )ut also for those of the whole world 41 2ohn &:&5' Chap' C' <ho are 2ustifed Through Christ BF- 7ut although Christ died for all 4& Cor' -:1-5# et not all recei$e the )enefit of His death# )ut those onl to whom the merit of His passion is communicated' For# as indeed men would not )e )orn unDust# if the were not )orn through propagation of the seed of Adam# since ) that propagation the contract through him# in conception# inDustice as their own# so unless the were )orn again in Christ# the ne$er would )e Dustified 4can' & and 1.5# since in that new )irth through the merit of His passion# the grace# where) the are made Dust# is )estowed upon them' For this )enefit the Apostle e(horts us alwa s to 3gi$e than*s to the Father who has made us worth to )e parta*ers of the lot of the saints in light3 4Col' 1:1&5# 3and has deli$ered us from the power of dar*ness# and has translated us into the *ingdom of the Son of his lo$e# in whom we ha$e redemption and remission of sins 4Col' 1:1C ff'5' Chap' E' A Description of the 2ustification of the Sinner# and 1ts Mode in the State of ,race is =ecommended BFA 1n these words a description of the Dustification of a sinner is gi$en as )eing a translation from that state in which man is )orn a child of the first Adam to the state of grace and of the 3adoption of the sons3 4=om' /:1-5 of ,od through the second Adam# 2esus Christ# our Sa$ior% and this translation after the promulgation of the ,ospel cannot )e effected e(cept through the la$er of regeneration 4can' - de )apt'5# or a desire for it# as it is written: 3?nless a man )e )orn again of water and the Hol Spirit# he cannot enter into the *ingdom of ,od3 42ohn C:-5' Chap' -' Jn the 0ecessit of 6reparation for 2ustification of Adults# and <hence it 6roceeds

BFB 1t 4the S nod5 furthermore declares that in adults the )eginning of that Dustification must )e deri$ed from the predisposing grace 4can' C5 of ,od through 2esus Christ# that is# from his $ocation# where) without an e(isting merits on their part the are called# so that the who ) sin were turned awa from ,od# through His stimulating and assisting grace are disposed to con$ert themsel$es to their own Dustification# ) freel assenting to and cooperating with the same grace 4can' E and -5# in such wise that# while ,od touches the heart of man through the illumination of the Hol Spirit# man himself recei$ing that inspiration does not do nothing at all inasmuch as he can indeed reDect it# nor on the other hand can he 4can' C5 of his own free will without the grace of ,od mo$e himself to Dustice )efore Him' Hence# when it is said in the Sacred <ritings: 3Turn e to me# and 1 will turn to ou3 4Nach' 1:C5# we are reminded of our li)ert % when we repl : 3Con$ert us# J 9ord# to thee# and we shall )e con$erted3 49am' -:&15# we confess that we are anticipated ) the grace of ,od' Chap' A' The Manner of 6reparation BF/ 0ow the are disposed to that Dustice 4can' B and F5 when# aroused and assisted ) di$ine grace# recei$ing faith 3) hearing3 4=om' 1.:1B5# the are freel mo$ed toward ,od# )elie$ing that to )e true which has )een di$inel re$ealed and promised 4can' 1& and 1E5# and this especiall # that the sinner is Dustified ) ,od through his grace# 3through the redemption which is in Christ 2esus3 4=om' C:&E5# and when *nowing that the are sinners# turning themsel$es awa from the fear of di$ine Dustice# ) which the are profita)l aroused 4can' /5# to a consideration of the merc of ,od# the are raised to hope# trusting that ,od will )e merciful to them for the sa*e of Christ# and the )egin to lo$e him as the source of all Dustice and are therefore mo$ed against sins ) a certain hatred and detestation 4can' F5# that is# ) that repentance# which must )e performed )efore )aptism 4Acts &:C/5% and finall when the resol$e to recei$e )aptism# to )egin a new life and to *eep the commandments of ,od' Concerning this disposition it is written: 3He that cometh to ,od must )elie$e# that he is and is a rewarder to them that see* him3 4He)' 11:A5# and# 37e of good faith# son# th sins are forgi$en thee3 4Matt' F:&% Mar* &:-5# and# 3The fear of the 9ord dri$eth out sin3 4Sirach' 1:&B5# and# 3Do penance# and )e )aptized e$er one of ou in the name of 2esus Christ for the remission of our sins# and ou shall recei$e the Hol Spirit3 4Acts &:C/5# and# 3,oing therefore teach all nations# )aptizing them in the name of the Father and of the Son and of the Hol Spirit# teaching them to o)ser$e all things whatsoe$er 1 ha$e commande B.1 d ou3 4Matt' &/:1F5# and finall # 36repare our hearts unto the 9ord3 41 Samuel B:C5' Chap' B' 1n <hat the 2ustification of the Sinner Consists# and <hat are its Causes BFF 2ustification itself follows this disposition or preparation# which is not merel remission of sins

4can' 115# )ut also the sanctification and renewal of the interior man through the $oluntar reception of the grace and gifts# where) an unDust man )ecomes a Dust man# and from )eing an enem )ecomes a friend# that he ma )e 3an heir according to hope of life e$erlasting3 4Tit' C:B5' The causes of this Dustification are: the final cause indeed is the glor of ,od and of Christ and life eternal% the efficient cause is trul a merciful ,od who gratuitousl 3washes and sanctifies3 41 Cor' A:115# 3signing and anointing with the Hol Spirit of promise# who is the pledge of our inheritance3 4Eph' 1:1Cf'5% )ut the meritorious cause is His most )elo$ed onl +)egotten Son# our 9ord 2esus Christ# 3who when we were enemies3 4cf' =om' -:1.5# 3for the e(ceeding charit wherewith he lo$ed us3 4Eph' &:E5# merited Dustification for us 4can' 1.5 ) His most hol passion on the wood of the Cross# and made satisfaction for us to ,od the Father% the instrumental cause is the sacrament of )aptism# which is the 3sacrament of faith#88M without which no one is e$er Dustified' Finall the uni>ue formal cause is the 3Dustice of ,od# not that ) which He Himself is Dust# )ut ) which He ma*es us Dust3 M 4can' 1. and 115# that# namel # ) which# when we are endowed with it ) him# we are renewed in the spirit of our mind# and not onl are we reputed# )ut we are trul called and are Dust# recei$ing Dustice within us# each one according to his own measure# which the 3Hol Spirit distri)utes to e$er one as he wills3 41' Cor' 1&:115# and according to each one8s own disposition and cooperation' /.. For although no one can )e Dust )ut he to whom the merits of the passion of our 9ord 2esus Christ are communicated# et this does ta*e place in this Dustification of the ungodl when ) the merit of that same most hol passion 3the charit of ,od is poured forth ) the Hol Spirit in the hearts3 4=om' -:-5 of those who are Dustified# and inheres in them 4can' 115' Hence man through 2esus Christ# into whom he is ingrafted# recei$es in the said Dustification together with the remission of sins all these 4gifts5 infused at the same time: faith# hope# and charit ' For faith# unless hope and charit )e added to it# neither unites one perfectl with Christ# nor ma*es him a li$ing mem)er of his )od ' For this reason it is most trul said that 3faith without wor*s is dead3 42as'&:1B5#and is of no profit 4can' 1F5# and 3in Christ 2esus neither circumcision a$aileth an thing# nor uncircumcision# )ut faith# which wor*eth ) charit 3 4,al' -:A% A:1-5' This faith# in accordance with apostolic tradition# catechumens )eg of the Church )efore the sacrament of )aptism# when the as* for 3faith which )estows life eternal#88M which without hope and charit faith cannot )estow' Thence also the hear immediatel the word of Christ: 31f thou wilt enter into life# *eep the commandments3 4Matt' 1F:1B% can' 1/+&.5' Therefore# when recei$ing true and Christian Dustice# the are commanded immediatel on )eing re)orn# to preser$e it pure and spotless as the 3first ro)e3 49u*e 1-:&&5 gi$en to them through Christ 2esus in place of that which Adam ) his diso)edience lost for himself and for us# so that the ma )ear it )efore the tri)unal of our 9ord 2esus Christ and ha$e life eternal' M Chap' /' How Jne is to ?nderstand the ,ratuitous 2ustification of a Sinner ) Faith /.1 7ut when the Apostle sa s that man is Dustified 3) faith3 4can' F5 and 3freel 3 4=om' C:&&# &E5# these words must )e understood in that sense in which the uninterrupted consent of the Catholic Church has held

and e(pressed# namel # that we are therefore said to )e Dustified ) faith# )ecause 3faith is the )eginning of human sal$ation#3 M the foundation and root of all Dustification# 3without which it is impossi)le to please ,od3 4He)' 11 :A5 and to come to the fellowship of His sons% and are# therefore# said to )e Dustified gratuitousl # )ecause none of those things which precede Dustification# whether faith# or wor*s merit the grace itself of Dustification% for# 3if it is a grace# it is not now ) reason of wor*s% otherwise !as the same Apostle sa s" grace is no more grace3 4=om'11:A5' Chap' F' Against the Hain Confidence of Heretics /.& Although it is necessar to )elie$e that sins are neither forgi$en# nor e$er ha$e )een forgi$en# e(cept gratuitousl ) di$ine merc for Christ8s sa*e# et it must not )e said that sins are forgi$en or ha$e )een forgi$en to an one who )oasts of his confidence and certaint of the forgi$eness of his sins and rests on that alone# since among heretics and schismatics this $ain confidence# remote from all piet 4can' 1&5# ma e(ist# indeed in our own trou)led times does e(ist# and is preached against the Catholic Church with $igorous opposition' 7ut neither is this to )e asserted# that the who are trul Dustified without an dou)t whate$er should decide for themsel$es that the are Dustified# and that no one is a)sol$ed from sins and is Dustified# e(cept him who )elie$es with certaint that he is a)sol$ed and Dustified# and that ) this faith alone are a)solution and Dustification effected 4can' 1E5# as if he who does not )elie$e this is dou)tful of the promises of ,od and of the efficac of the death and resurrection of Christ' For# Dust as no pious person should dou)t the merc of ,od# the merit of Christ# and the $irtue and efficac of the sacraments# so e$er one# when he considers himself and his own wea*ness and indisposition# ma entertain fear and apprehension as to his own grace 4can' 1C5# since no one can *now with the certaint of faith# which cannot )e su)Dect to error# that he has o)tained the grace of ,od' Chap' 1.' Concerning the 1ncrease of 2ustification =ecei$ed /.C Ha$ing# therefore# )een thus Dustified and ha$ing )een made the 3friends of ,od3 and 3his domestics3 42ohn 1-:1-% Eph' &:1F5# 3ad$ancing from $irtue to $irtue3 46s' /C:/5# 3the are renewed3 !as the Apostle sa s" 3from da to da 3 4& Cor' E:1A5# that is# ) mortif ing the mem)ers of their flesh 4Col' C:-5# and ) 3presenting them as instruments of Dustice3 4=om' A:1C# 1F5# unto sanctification through the o)ser$ance of the commandments of ,od and of the Church% in this Dustice recei$ed through the grace of Christ 3faith cooperating with good wor*s3 42as' &:&&5# the increase and are further Dustified 4can' &E and C&5# as it is written: 3He that is Dust# let him )e Dustified still3 4=e$' &&:115# and again: 37e not afraid to )e Dustified e$en to death3 4Sirach' 1/:&&5# and again: 3@ou see# that ) wor*s a man is Dustified and not ) faith onl 3 42as' &:&E5' And this increase of Dustice Hol Church )egs for# when she pra s: 3,i$e unto us# J 9ord# an increase of faith# hope and charit 3 41Cth Sun' after 6ent'5' Chap' 11' The J)ser$ance of the Commandments# and the 0ecessit and 6ossi)ilit thereof /.E 7ut no one# howe$er much Dustified# should consider himself e(empt from the o)ser$ance of the

commandments 4can' &.5% no one should ma*e use of that rash statement for)idden under an anathema ) the Fathers# that the commandments of ,od are impossi)le to o)ser$e for a man who is Dustified 4can' 1/ and &&: cf' n' &..5' 3For ,od does not command impossi)ilities# )ut ) commanding admonishes ou )oth to do what ou can do# and to pra for what ou cannot do# and assists ou that ou ma )e a)le3% M 3whose commandments are not hea$ 3 41 2ohn -:C5# 3whose o*e is sweet and whose )urden is light3 4Matt' 11:C.5' For the who are the sons of ,od# lo$e Christ: 3)ut the who lo$e him# !as He Himself testifies" *eep his words3 42ohn 1E:&C5# which indeed with the di$ine help the can do' For although in this mortal life men howe$er hol and Dust fall at times into at least light and dail sins# which are also called $enial 4can' &C5# the do not for that reason cease to )e Dust' For that word of the Dust# 3Forgi$e us our trespasses3 4Matt' A:1&% cf' n'1.B5# is )oth hum)le and true' Thus it follows that the Dust ought to feel themsel$es more )ound to wal* in the wa of Dustice# in that ha$ing )een now 3freed from sin and made ser$ants of ,od3 4=om' A:&&5# 3li$ing so)erl and Dustl and piousl 3 4Tit' &:1&5# the can proceed onwards through Christ 2esus# through whom the 3ha$e access unto this grace3 4=om' -:&5' For ,od 3does not forsa*e those who ha$e once )een Dustified ) His grace# unless He )e first forsa*en ) them'3 M And so no one should flatter himself )ecause of faith alone 4can' F# 1F# &.5# thin*ing that ) faith alone he is made an heir and will o)tain the inheritance# e$en though he suffer not with Christ 3that he ma )e also glorified3 4=om' /:1B5' For e$en Christ Himself !as the Apostle sa s"# 3whereas he was the Son of ,od# he learned o)edience ) the things which he suffered and )eing made perfect he was made to all who o)e him the cause of eternal sal$ation3 4He)' -:/ ff'5 For this reason the Apostle himself admonishes those Dustified sa ing: 3Gnow ou not# that the who run in the race# all run indeed# )ut one recei$eth the prizeQ So run# that ou ma o)tain' 1 therefore so run# not as at an uncertaint # 1 so fight# not as one )eating the air# )ut 1 chastise m )od and )ring it under su)Dection# lest perhaps when 1 ha$e preached to others# 1 m self should )ecome a castawa 3 41 Cor' F:&Eff'5' So also the chief of the Apostles# 6eter: 39a)or the more# that ) good wor*s ou ma ma*e sure our calling and election% for doing these things# ou shall not sin at an time3 4& 6et' 1:1.5' Thence it is clear that the are opposed to the teaching of orthodo( religion who sa that the Dust man sins at least $eniall in e$er good wor* 4can' &-5# or !what is more intolera)le" that he merits eternal punishments% and that the also who declare that the Dust sin in all wor*s# if in those wor*s# in order to stimulate their own sloth and to encourage themsel$es to run in the race# with this !in $iew"# that a)o$e all ,od ma )e glorified# the ha$e in $iew also the eternal reward 4can' &A# C15# since it is written: 31 ha$e inclined m heart to do th Dustifications on account of the reward3 46s' 11/:11&5# and of Moses the Apostle sa s# that he 3loo*ed to the reward3 4He)' 11:&A5' Chap' 1&' =ash 6resumption of 6redestination is to )e A$oided /.- 0o one moreo$er# so long as he li$es in this mortal state# ought so far to presume concerning the secret m ster of di$ine predestination# as to decide for certain that he is assuredl in the num)er of the predestined 4can' 1-5# as if it were true that he who is Dustified either cannot sin an more 4can' &C5# or if he shall ha$e sinned# that he ought to promise himself an assured reformation' For e(cept ) special re$elation# it cannot )e *nown whom ,od has chosen for Himself 4can' 1A5'

Chap' 1C' The ,ift of 6erse$erance /.A So also as regards the gift of perse$erance 4can' 1A5 of which it is written: He that 3shall perse$ere to the end# he shall )e sa$ed3 4Matt' 1.:&&% &E:1C5 !which gift cannot )e o)tained from an one e(cept from Him# 3who is a)le to ma*e him# who stands# stand3 4=om' 1E:E5# that he ma stand perse$eringl # and to raise him# who falls"# let no one promise himself an thing as certain with a)solute certitude# although all ought to place and repose a $er firm hope in ,od8s help' For ,od# unless men )e wanting in His grace# as He has )egun a good wor*# so will He perfect it# 3wor*ing to will and to accomplish3 46hil' &:1C% can' &&5' M 0e$ertheless# let those 3who thin* themsel$es to stand# ta*e heed lest the fall3 41 Cor' 1.:1&5# and 3with fear and trem)ling wor* out their sal$ation3 46hil' &:1&5 in la)ors# in watchings# in almsdeeds# in pra ers and o)lations# in fastings and chastit 4cf' & Cor' A:C ff'5' For the ought to fear# *nowing that the are )orn again 3unto the hope of glor 3 4cf' 1 =om' 6et' 1:C5# and not as et unto glor in the com)at that et remains with the flesh# with the world# with the de$il# in which the cannot )e $ictors# unless with ,od8s grace the o)e the Apostle sa ing: 3<e are de)tors# not to the flesh# to li$e according to the flesh' For if ou li$e according to the flesh# ou shall die' 7ut if ) the spirit ou mortif the deeds of the flesh# ou shall li$e3 4=om' /:1& ff'5' Chap' 1E' The Fallen and Their =estoration /.B Those who ) sin ha$e fallen awa from the recei$ed grace of Dustification# will again )e a)le to )e Dustified 4can' &F5 when# roused ) ,od through the sacrament of penance# the ) the merit of Christ shall ha$e attended to the reco$er of the grace lost' For this manner of Dustification is the reparation of one fallen# which the hol Fathers M ha$e aptl called a second plan* after the shipwrec* of lost grace' For on )ehalf of those who after )aptism fall into sin# Christ 2esus instituted the sacrament of penance# when He said: 3=ecei$e e the Hol ,host% whose sins ou shall forgi$e# the are forgi$en them# and whose sins ou shall retain# the are retained3 42ohn &.:&&# &C5' Hence it must )e taught that the repentance of a Christian after his fall is $er different from that at his )aptism# and that it includes not onl a cessation from sins# and a detestation of them# or 3a contrite and hum)le heart3 46s' -.:1F5# )ut also the sacramental confession of the same# at least in desire and to )e made in its season# and sacerdotal a)solution# as well as satisfaction ) fasting# almsgi$ing# pra ers# and other de$out e(ercises of the spiritual life# not indeed for the eternal punishment# which is remitted together with the guilt either ) the sacrament or the desire of the sacrament# )ut for the temporal punishment 4can' C.5# which !as the Sacred <ritings teach" is not alwa s wholl remitted# as is done in )aptism# to those who ungrateful to the grace of ,od which the ha$e recei$ed# 3ha$e grie$ed the Hol Spirit3 4cf' Eph' E:C.5# and ha$e not feared to 3$iolate the temple of ,od3 41 Cor' C:1B5' Jf this repentance it is written: 37e mindful# whence thou art fallen# do penance# and do the first wor*s3 4=e$' &:-5# and again: 3The sorrow which is according to ,od# wor*eth penance steadfast unto sal$ation3 4& Cor' B:1.5# and again: 3Do penance3 4Matt' C:&% E:1B5# and# 37ring forth fruits worth of penance3 4Matt' C:/5' Chap' 1-' 7 E$er Mortal Sin ,race is 9ost# )ut not Faith

/./ Against the craft genius of certain men also# who 3) pleasing speeches and good words seduce the hearts of the innocent3 4=om' 1A:1/5# it must )e maintained that the grace of Dustification# although recei$ed# is lost not onl ) infidelit 4can' &B5# where) e$en faith itself is lost# )ut also ) an other mortal sin# although faith )e not lost 4can' &/5# there) defending the doctrine of the di$ine law which e(cludes from the *ingdom of ,od not onl the un)elie$ers# )ut also the faithful who are 3fornicators# adulterers# effeminate# liers with man*ind# thie$es# co$etous# drun*ards# railers# e(tortioners3 41 Cor' A:F ff'5# and all others who commit deadl sins# from which with the assistance of di$ine grace the can refrain and for which the are separated from the grace of ,od 4can' &B5' Chap' 1A' The Fruit of 2ustipration# that is# the Merit of ,ood <or*s# and the =easona)leness of that Merit /.F To men# therefore# who ha$e )een Dustified in this respect# whether the ha$e preser$ed uninterruptedl the grace recei$ed# or ha$e reco$ered it when lost# the words of the Apostle are to )e su)mitted: 3A)ound in e$er good wor*# *nowing that our la)or is not in $ain in the 9ord3 41 Cor' 1-:-/5% 3for ,od is not unDust# that he should forget our wor* and the lo$e# which ou ha$e shown in his name3 4He)' A:1.5# and: 3Do not lose our confidence# which has a great reward3 4He)' 1.:C-5' And therefore to those who wor* well 3unto the end3 4Matt' 1.:&&5# and who trust in ,od# life eternal is to )e proposed# )oth as a grace mercifull promised to the sons of ,od through Christ 2esus# 3and as a recompense3 M which is according to the promise of ,od Himself to )e faithfull gi$en to their good wor*s and merits 4can' &A and C&5' For this is that 3crown of Dustice which after his fight and course3 the Apostle declared 3was laid up for him# to )e rendered to him ) the Dust Dudge and not onl to him# )ut also to all that lo$e his coming3 4& Tim' E:Bff'5' For since Christ 2esus Himself as the 3head into the mem)ers3 4Eph' E:1-5# and 3as the $ine into the )ranches3 42ohn 1-:-5 continuall infuses His $irtue into the said Dustified# a $irtue which alwa s precedes their good wor*s# and which accompanies and follows them# and without which the could in no wise )e pleasing and meritorious )efore ,od 4can' &5# we must )elie$e that to those Dustified nothing more is wanting from )eing considered 4can' C&5 as ha$ing satisfied the di$ine law ) those wor*s which ha$e )een done in ,od according to the state of this life# and as ha$ing trul merited eternal life to )e o)tained in its own time !if the shall ha$e departed this life in grace 4=e$' 1E:1C5"# since Christ our 9ord sa s: 31f an one shall drin* of the water# that 1 will gi$e him# he shall not thirst fore$er# )ut it shall )ecome in him a fountain of water springing up unto life e$erlasting3 42ohn E:1E5' Thus neither is 3our own Dustice esta)lished as our own3 from oursel$es# nor is the Dustice of ,od 4=om' 1.:C5 3ignored3 or repudiated% for that Dustice which is called ours# )ecause we are Dustified 4can' 1. and 115 through its inherence in us# that same is !the Dustice" of ,od# )ecause it is infused into us ) ,od through the merit of Christ' /1. 0or indeed is this to )e omitted# that although in the sacred <ritings so much is ascri)ed to good wor*s# that e$en 3he that shall gi$e a drin* of cold water to one of his least ones3 Christ promises 3shall not lose his reward3 4Matt' 1.:E&5# and the Apostle testifies 3that that which is at present momentar and light of our tri)ulation# wor*eth for us a)o$e measure e(ceedingl an eternal weight of glor 3 4& Cor' E:1B5%

ne$ertheless far )e it that a Christian should either trust or 3glor 3 in himself and not 3in the 9ord3 4cf' 1 Cor' 1:C1% & Cor' 1.:1B5# whose goodness towards all men is so great that He wishes the things which are His gifts 4see n' 1E15 to )e their own merits 4can' C&5' And whereas 3in man things we all offend3 42as' C:&% can' &C5# each one should ha$e )efore his e es the se$erit and Dudgment as well as merc and goodness% neither ought an one to Dudge himself# e$en though he )e 3not conscious to himself of an thing#3 since the whole life of men must )e Dudged and e(amined not ) the Dudgment of men# )ut of ,od# who 3will )ring to light the hidden things of dar*ness# and will ma*e manifest the counsels of the hearts# and then shall e$er man ha$e praise from ,od3 41 Cor'E:Eff'5# 3who#3 as it is written# 3will render to e$er man according to his wor*s3 4=om' &:A5' After this Catholic doctrine of Dustification 4can' CC5++which# unless he faithfull and firml accepts it# no one can )e Dustified++it seemed good to the hol S nod to add these canons# so that all ma *now# not onl what the must hold and follow# )ut also what the ought to shun and a$oid' Canons Jn 2ustification M /11 Can' 1' 1f an one shall sa that man can )e Dustified )efore ,od ) his own wor*s which are done either ) his own natural powers# or through the teaching of the 9aw# and without di$ine grace through Christ 2esus: let him )e anathema 4cf' n' BFC ff'5' /1& Can' &' 1f an one shall sa that di$ine grace through Christ 2esus is gi$en for this onl # that man ma more easil )e a)le to li$e Dustl and merit eternal life# as if ) free will without grace he were a)le to do )oth# though with difficult and hardship: let him )e anathema 4cf' n' BF-# /.F5' /1C Can' C' 1f an one shall sa that without the anticipator inspiration of the Hol Spirit and without His assistance man can )elie$e# hope# and lo$e or )e repentant# as he ought# so that the grace of Dustification ma )e conferred upon him: let him )e anathema 4cf' n' BFB5' /1E Can' E' 1f an one shall sa that man8s free will mo$ed and aroused ) ,od does not cooperate ) assenting to ,od who rouses and calls# where) it disposes and prepares itself to o)tain the grace of Dustification# and that it cannot dissent# if it wishes# )ut that li*e something inanimate it does nothing at all and is merel in a passi$e state: let him )e anathema 4cf' n' BFB5' /1- Can' -' 1f an one shall sa that after the sin of Adam man8s free will was lost and destro ed# or that it is a thing in name onl # indeed a title without a realit # a fiction# moreo$er# )rought into the Church ) Satan: let him )e anathema 4cf' n' BFC# BFB5' /1A Can' A' 1f an one shall sa that it is not in the power of man to ma*e his wa s e$il# )ut that ,od produces the e$il as well as the good wor*s# not onl ) permission# )ut also properl and of Himself# so that the )etra al of 2udas is no less His own proper wor* than the $ocation of 6aul: let him )e anathema'

/1B Can' B' 1f an one shall sa that all wor*s that are done )efore Dustification# in whate$er manner the ha$e )een done# are trul sins or deser$ing of the hatred of ,od# or that the more earnestl an one stri$es to dispose himself for grace# so much the more grie$ousl does he sin: let him )e anathema 4cf' n' BF/5' /1/ Can' /' 1f an one shall sa that the fear of hell# where) ) grie$ing for sins we flee to the merc of ,od or refrain from sinning# is a sin or ma*es sinners worse: let him )e anathema 4cf' n' BF/5' /1F Can' F' 1f an one shall sa that ) faith alone the sinner is Dustified# so as to understand that nothing else is re>uired to cooperate in the attainment of the grace of Dustification# and that it is in no wa necessar that he )e prepared and disposed ) the action of his own will: let him )e anathema 4cf' n' BF/# /.1# /.E5' /&. Can' 1.' 1f an one shall sa that men are Dustified without the Dustice of Christ ) which He merited for us# or that ) that Dustice itself the are formall Dust: let him )e anathema 4cf' n' BF/# BFF5' /&1 Can' 11' 1f an one shall sa that men are Dustified either ) the sole imputation of the Dustice of Christ# or ) the sole remission of sins# to the e(clusion of grace and charit # which is poured forth in their hearts ) the Hol Spirit and remains in them# or e$en that the grace ) which we are Dustified is onl the fa$or of ,od: let him )e anathema 4cf' n' BFFff'# /.F5' /&& Can' 1&' 1f an one shall sa that Dustif ing faith is nothing else than confidence in the di$ine merc which remits sins for Christ8s sa*e# or that it is this confidence alone ) which we are Dustified: let him )e anathema 4cf' n' BF/# /.&5' /&C Can' 1C' 1f an one shall sa that it is necessar for e$er man in order to o)tain the remission of sins to )elie$e for certain and without an hesitation due to his own wea*ness and indisposition that his sins are forgi$en him: let him )e anathema 4cf' n' /.&5' /&E Can' 1E' 1f an one shall sa that man is a)sol$ed from his sins and Dustified# )ecause he )elie$es for certain that he is a)sol$ed and Dustified# or that no one is trul Dustified )ut he who )elie$es himself Dustified# and that ) this faith alone a)solution and Dustification are perfected: let him )e anathema 4cf' n' /.&5' /&- Can' 1-' 1f an one shall sa that a man who is )orn again and Dustified is )ound ) faith to )elie$e that he is assuredl in the num)er of the predestined: let him )e anathema 4cf' n' /.-5' /&A Can' 1A' 1f an one shall sa that he will for certain with an a)solute and infalli)le certaint ha$e that great gift of perse$erance up to the end# unless he shall ha$e learned this ) a special re$elation: let him )e anathema 4cf' n'/.-ff'5' /&B Can' 1B' 1f an one shall sa that the grace of Dustification is attained ) those onl who are predestined

unto life# )ut that all others# who are called# are called indeed# )ut do not recei$e grace# as if the are ) di$ine power predestined to e$il: let him )e anathema 4cf' n' /..5' /&/ Can' 1/' 1f an one shall sa that the commandments of ,od are e$en for a man who is Dustified and confirmed in grace impossi)le to o)ser$e: let him )e anathema 4cf' n' /.E5' /&F Can' 1F' 1f an one shall sa that nothing e(cept faith is commanded in the ,ospel# that other things are indifferent# neither commanded nor prohi)ited# )ut free# or that the ten commandments in no wa pertain to Christians: let him )e anathema 4cf' n' /..5' /C. Can' &.' 1f an one shall sa that a man who is Dustified and e$er so perfect is not )ound to o)ser$e the commandments of ,od and the Church# )ut onl to )elie$e# as if indeed the ,ospel were a mere a)solute promise of eternal life# without the condition of o)ser$ation of the commandments: let him )e anathema 4cf' n' /.E5' /C1 Can' &1' 1f an one shall sa that Christ 2esus has )een gi$en ) ,od to men as a =edeemer in whom the should trust# and not also as a legislator# whom the should o)e : let him )e anathema' /C& Can' &&' 1f an one shall sa that he who is Dustified can either perse$ere in the Dustice recei$ed without the special assistance of ,od# or that with that 4assistance5 he cannot: let him )e anathema 4cf' n' /.E# /.A5' /CC Can' &C' 1f an one shall sa that a man once Dustified can sin no more# nor lose grace# and that therefore he who falls and sins was ne$er trul Dustified% or# on the contrar # that throughout his whole life he can a$oid all sins e$en $enial sins# e(cept ) a special pri$ilege of ,od# as the Church holds in regard to the 7lessed Hirgin: let him )e anathema 4cf' n' /.-# /1.5' /CE Can' &E' 1f an one shall sa # that Dustice recei$ed is not preser$ed and also not increased in the sight of ,od through good wor*s )ut that those same wor*s are onl the fruits and signs of Dustification recei$ed# )ut not a cause of its increase: let him )e anathema 4cf' n' /.C5' /C- Can' &-' 1f an one shall sa that in e$er good wor* the Dust one sins at least $eniall # or !what is more intolera)le" mortall # and therefore deser$es eternal punishments# and that it is onl )ecause ,od does not impute those wor*s unto damnation that he is not damned# let him )e anathema 4cf' n' /.E5' /CA Can' &A' 1f an one shall sa that the Dust ought not to e(pect and hope for an eternal recompense from ,od and the merit of 2esus Christ for the good wor*s which ha$e )een performed in trod# if ) doing well and in *eeping the di$ine commandments the perse$ere e$en to the end: let him )e anathema 4cf' n' /.F5' /CB Can' &B' 1f an one shall sa that there is no mortal sin e(cept that of infidelit # or that grace once recei$ed is not lost ) an other sin howe$er grie$ous and enormous# e(cept the sin of infidelit : let him )e

anathema 4cf' n' /./5' /C/ Can' &/' 1f an one shall sa that together with the loss of grace ) sin faith also is alwa s lost# or that the faith that remains is not a true faith# though it )e not a li$ing one# or that he# who has faith without charit # is not a Christian: let him )e anathema 4cf' n' /./5' /CF Can' &F' 1f an one shall sa that he who has fallen after )aptism cannot ) the grace of ,od rise again% or that he can indeed reco$er lost Dustice# )ut ) faith alone without the sacrament of penance# contrar to what the hol =oman and uni$ersal Church# taught ) Christ the 9ord and His apostles# has hitherto professed# o)ser$ed# and taught: let him )e anathema 4cf' n' /.B5' /E. Can' C.' 1f an one shall sa that after the reception of the grace of Dustification# to e$er penitent sinner the guilt is so remitted and the penalt of eternal punishment so )lotted out that no penalt of temporal punishment remains to )e discharged either in this world or in the world to come in purgator )efore the entrance to the *ingdom of hea$en can )e opened: let him )e anathema 4cf' n' /.B5' /E1 Can'C1' 1f an one shall sa that the one Dustified sins# when he performs good wor*s with a $iew to an eternal reward: let him )e anathema 4cf' n' /.E5 /E& Can' C&' 1f an one shall sa that the good wor*s of the man Dustified are in such a wa the gifts of ,od that the are not also the good merits of him who is Dustified# or that the one Dustified ) the good wor*s# which are done ) him through the grace of ,od and the merit of 2esus Christ !whose li$ing mem)er he is"# does not trul merit increase of grace# eternal life# and the attainment of that eternal life !if he should die in grace"# and also an increase of glor : let him )e anathema 4cf' n' /.Cand /.F5' /EC Can' CC' 1f an one shall sa that )ecause of this Catholic doctrine of Dustification as set forth ) the hol S nod in this present decree# there is in some degree a detraction from the glor of ,od or from the merits of 2esus Christ our 9ord# and that the truth of our faith# and in fact the glor of ,od and of 2esus Christ are not rather rendered illustrious: let him )e anathema 4cf' n' /1.5 SESS1J0 Hll !March C# 1-EB" Foreword M /ECa For the completion of the salutar doctrine of Dustification# which was a promulgated in the last session with the unanimous consent of the Fathers# it has seemed fitting to treat of the most hol sacraments of the Church# through which all true Dustice either )egins# or )eing )egun is increased or )eing lost is restored' Therefore the hol # ecumenical# and general S nod of Trent lawfull assem)led in the Hol Spirit with the same legates of the Apostolic See presiding therein# in order to destro the errors# and to uproot the heresies concerning these most hol sacraments# which in this storm period of ours ha$e )een )oth re$i$ed from the

heresies pre$iousl condemned ) our Fathers# and also ha$e )een in$ented anew# which are e(ceedingl detrimental to the purit of the Catholic Church and to the sal$ation of souls% this S nod in adhering to the teaching of the Hol Scriptures# to the apostolic traditions and to the unanimous opinion of other councils and of the Fathers# has thought it proper to esta)lish and decree these present canons# intending !with the assistance of the di$ine Spirit" to pu)lish later the remaining which are wanting for the completion of the wor* )egun' Canons on the Sacraments in ,eneral /EE Can' 1' 1f an one shall sa that the sacraments of the 0ew 9aw were not all instituted ) 2esus Christ our 9ord# or that there are more or less than se$en# namel )aptism# confirmation# Eucharist# penance# e(treme unction# order# and matrimon # or e$en that an one of these se$en is not trul and strictl spea*ing a sacrament: let him )e anathema' /E- Can' &' 1f an one shall sa that these same sacraments of the new 9aw do not differ from the sacraments of the Jld 9aw# e(cept that the ceremonies are different and the outward rites are different: let him )e anathema' /EA Can' C' 1f an one shall sa that these se$en sacraments are e>ual to each other in such a wa that one is not for an reason more worth than the other: let him )e anathema' /EB Can' E' 1f an one shall sa that the sacraments of the 0ew 9aw are not necessar for sal$ation# )ut are superfluous# and that# although all are not necessar for e$er indi$idual# without them or without the desire of them through faith alone men o)tain from ,od the grace of Dustification% let him )e anathema' /E/ Can' -' 1f an one shall sa that these sacraments ha$e )een instituted for the nourishing of faith alone: let him )e anathema' /EF Can' A' 1f an one shall sa that the sacraments of the 0ew 9aw do not contain the grace which the signif # or that the do not confer that grace on those who do not place an o)stacle in the wa # as+though the were onl outward signs of grace or Dustice# recei$ed through faith# and certain mar*s of the Christian profession ) which the faithful among men are distinguished from the un)elie$ers: let him )e anathema' /-. Can' B' 1f an one shall sa that grace# as far as concerns ,od8s part# is not gi$en through the sacraments alwa s and to all men# e$en though the recei$e them rightl # )ut onl sometimes and to some persons: let him )e anathema' /-1 Can' /' 1f an one shall sa that ) the said sacraments of the 0ew 9aw# grace is not conferred from the wor* which has )een wor*ed 4e( opere operato5# )ut that faith alone in the di$ine promise suffices to o)tain grace: let him )e anathema'

/-& Can' F' 1f an one shall sa that in the three sacraments# namel # )aptism# confirmation# and orders# there is not imprinted on the soul a sign# that is# a certain spiritual and indeli)le mar*# on account of which the cannot )e repeated: let him )e anathema' /-C Can' 1.' 1f an one shall sa that all Christians ha$e power to administer the word and all the sacraments: let him )e anathema' /-E Can' 11' 1f an one shall sa that in ministers# when the effect and confer the sacraments# the intention at least of doing what the Church does is not re>uired: let him )e anathema' /-- Can' 1&' 1f an one shall sa that a minister who is in mortal sin# although he o)ser$es all the essentials which pertain to the performance or conferring of the sacrament# neither performs nor confers the sacrament: let him )e anathema' /-A Can' 1C' 1f an one shall sa that the recei$ed and appro$ed rites of the Catholic Church accustomed to )e used in the solemn administration of the sacraments ma )e disdained or omitted ) the minister without sin and at pleasure# or ma )e changed ) an pastor of the churches to other new ones: let him )e anathema' Canons on the Sacrament of 7aptism M /-B Can' 1' 1f an one shall sa that the )aptism of 2ohn had the same force as the )aptism of Christ: let him )e anathema' /-/ Can' &' 1f an one shall sa that real and natural water is not necessar for )aptism# and on that account those words of our 9ord 2esus Christ: 3?nless a man )e )orn again of water and the Hol Spirit3 !2ohn C:-"# are distorted into some sort of metaphor: let him )e anathema' /-F Can' C' 1f an one shall sa that in the =oman Church !which is the mother and the teacher of all churches" there is not the true doctrine concerning the sacrament of )aptism: let him )e anathema' /A. Can' E' 1f an one shall sa that the )aptism# which is also gi$en ) heretics in the name of the Father and of the Son and of the Hol Spirit# with the intention of doing what the Church does# is not true )aptism: let him )e anathema' /A1 Can' -' 1f an one shall sa that )aptism is optional# that is# not necessar for sal$ation: let him )e anathema 4cf' n'BFA 5' /A& Can' A' 1f an one shall sa that one who is )aptized cannot# e$en if he wishes# lose grace# howe$er much

he ma sin# unless he is unwilling to )elie$e: let him )e anathema 4cf' n' /./5' /AC Can' B' 1f an one shall sa that those who are )aptized are ) )aptism itself made de)tors to faith alone# and not to the o)ser$ance of the whole law of Christ: let him )e anathema 4cf' n' /.&5' /AE Can' /' 1f an one shall sa that those )aptized are free from all precepts of the hol Church# which are either written or handed down# so that the are not )ound to o)ser$e them# unless the of their own accord should wish to su)mit themsel$es to them: let him )e anathema' /A- Can' F' 1f an one shall sa that men are to )e so recalled to the remem)rance of the )aptism which the ha$e recei$ed# that the understand that all the $ows which ha$e )een ta*en after )aptism are $oid ) $irtue of the promise alread made in )aptism itself# as if ) them the detracted from the faith which the professed# and from the )aptism itself: let him )e anathema' /AA Can' 1.' 1f an one shall sa that all sins which are committed after )aptism are either remitted or made $enial ) the mere remem)rance and the faith of the )aptism recei$ed: let him )e anathema' /AB Can' 11' 1f an one shall sa that )aptism trul and rightl administered must )e repeated for him who has denied the faith of Christ among infidels# when he is con$erted to repentance: let him )e anathema' /A/ Can' 1&' 1f an one shall sa that no one is to )e )aptized e(cept at that age at which Christ was )aptized# or when at the $er point of death# let him )e anathema' /AF Can' 1C' 1f an one shall sa that infants# )ecause the ha$e not actual faith# after ha$ing recei$ed )aptism are not to )e num)ered among the faithful# and therefore# when the ha$e reached the ears of discretion# are to )e re)aptized# or that it is )etter that their )aptism )e omitted than that the # while not )elie$ing# ) their own act )e )aptized in the faith of the Church alone: let him )e anathema' /B. Can' 1E' 1f an one shall sa that those who ha$e )een )aptized in this'manner as infants# when the ha$e grown up# are to )e >uestioned whether the wish to ratif what the sponsors promised in their name# when the were )aptized# and if the should answer that the are not willing# that the must )e left to their own will# and that the are not to )e forced to a Christian life in the meantime ) an other penalt # e(cept that the )e e(cluded from the reception of the Eucharist and of the other sacraments until the repent: let him )e anathema' Canons on the Sacrament of ConfirmationM

/B1 Can' 1' 1f an one shall sa that the confirmation of those )aptized is an empt ceremon and not rather

a true and proper sacrament# or that in former times it was nothing more than a *ind of catechism# ) which those approaching adolescence ga$e an account of their faith )efore the Church: let him )e anathema' /B& Can' &' 1f an one shall sa that the who ascri)e an power to the sacred chrism of confirmation offer an outrage to the Hol Spirit: let him )e anathema' /BC Can' C' 1f an one shall sa that the ordinar minister of hol confirmation is not the )ishop alone# )ut an simple priest: let him )e anathema'

2?91?S 111 1--.+1--CJ?0C19 JF T=E0T# continued SESS1J0 I111 !Jct' 11# 1--1" Decree Jn the Most Hol Eucharist M /BCa The sacred and hol ecumenical and general S nod of Trent# lawfull a assem)led in the Hol Spirit with the same legates and nuncios of the Apostolic See presiding therein# although it has con$ened for this purpose not without the special guidance and direction of the Hol Spirit# namel to pu)lish the true and ancient doctrine concerning faith and the sacraments# and to pro$ide a remed for all the heresies and other $er serious trou)les ) which the Church of ,od is at present wretchedl agitated and torn into man different factions# et from the )eginning has had this especiall among its desires# to uproot the 3coc*les3 of e(ecra)le errors and schisms# which the enem in these trou)led times of our has 3sown3 4Matt' 1C:&-ff'5# in the doctrine of the faith# in the use and worship of the sacred Eucharist# which our Sa$ior# moreo$er# left in His Church as a s m)ol of that unit and charit with which He wished all Christians to )e mutuall )ound and united' Therefore# this same sacred and hol s nod# transmitting that sound and genuine doctrine of this $enera)le and di$ine sacrament of the Eucharist# which the Catholic Church# instructed ) our 9ord 2esus Christ himself and ) his Apostles# and taught ) the 3Hol Spirit who da ) da )rings to her all truth3 42ohn 1E:&A5# has alwa s held and will preser$e e$en to the end of time# for)ids all the faithful of Christ hereafter to $enture to )elie$e# teach# or preach concerning the Most Hol Eucharist otherwise than is e(plained and defined in this present decree' Chap' 1' The =eal 6resence of our 9ord 2esus in the Most Hol Sacrament of the Eucharist /BE First of all the hol S nod teaches and openl and simpl professes that in the nourishing sacrament of

the Hol Eucharist after the consecration of the )read and wine our 9ord 2esus Christ# true ,od and man# is trul # reall # and su)stantiall 4can' 15 contained under the species of those sensi)le things' For these things are not mutuall contradictor # that our Sa$ior Himself is alwa s seated at the right hand of the Father in hea$en according to the natural mode of e(isting# and et that in man other places sacramentall He is present to us in His own su)stance ) that manner of e(istence which# although we can scarcel e(press it in words# et we can# howe$er# ) our understanding illuminated ) faith# concei$e to )e possi)le to ,od# and which we ought most steadfastl to )elie$e' For thus all our forefathers# as man as were in the true Church of Christ# who ha$e discussed this most hol sacrament# ha$e most openl professed that our =edeemer instituted this so wonderful a sacrament at the 9ast Supper# when after the )lessing of the )read and wine He testified in clear and definite words that He ga$e them His own )od and His own )lood% and those words which are recorded 4Matt' &A:&Aff'% Mar* 1E:&&% 9u*e &&:1F ff'5 ) the hol E$angelists# and afterwards repeated ) St' 6aul 41 Cor' 11:&C ff'5# since the contain within themsel$es that proper and $er clear meaning in which the were understood ) the Fathers# it is a most disgraceful thing for some contentious and wic*ed men to distort into fictitious and imaginar figures of speech# ) which the real nature of the flesh and )lood of Christ is denied# contrar to the uni$ersal sense of the Church# which# recognizing with an e$er grateful and recollecting mind this most e(cellent )enefit of Christ# as the pillar and ground of truth 41 Tim' C:1-5# has detested these falsehoods# de$ised ) impious men# as satanical' Chap' &' The =eason for the 1nstitution of this Most Hol Sacrament /B- Jur Sa$ior# therefore# when a)out to depart from this world to the Father# instituted this sacrament in which He poured forth# as it were# the riches of His di$ine lo$e for men# 3ma*ing a remem)rance of his wonderful wor*s3 46s' 11.:E5# and He commanded us in the consuming of it to cherish His 3memor 3 41 Cor' 11:&E5# and 3to show forth his death until He come3 to Dudge the world 41 Cor' 11:&C5' 7ut He wished that this sacrament )e recei$ed as the spiritual food of souls 4Matt' &A:&A5# ) which the ma )e nourished and strengthened 4can' -5# li$ing ) the life of Him who said: 3He who eateth me# the same also shall li$e ) me3 42ohn A:-/5# and as an antidote# where) we ma )e freed from dail faults and )e preser$ed from mortal sins' He wished# furthermore# that this )e a pledge of our future glor and of e$erlasting happiness# and thus )e a s m)ol of that one 3)od 3 of which He Himself is the 3head3 41 Cor' 11:&C% Eph' -:&C5# and to which He wished us to )e united# as mem)ers# ) the closest )ond of faith# hope# and charit # that we might 3all spea* the same thing and there might )e no schisms among us3 4cf' 1 Cor' 1:1.5' Chap' C' The E(cellence of the Most Hol Eucharist J$er the Jther Sacraments /BA This# indeed# the most Hol Eucharist has in common with the other sacraments# that it is a 3s m)ol of a sacred thing and a $isi)le M form of an in$isi)le grace3% )ut this e(cellent and peculiar thing is found in it#

that the other sacraments first ha$e the power of sanctif ing# when one uses them# )ut in the Eucharist there is the Author of sanctit Himself )efore it is used 4can' E5' For the apostles had not et recei$ed the Eucharist from the hand of the 9ord 4 Matt' &A:&A% Mar* 1E:&&5 when He Himself trul said that what He was offering was His )od % and this )elief has alwa s )een in the Church of ,od# that immediatel after the consecration the true )od of our 9ord and His true )lood together with His soul and di$init e(ist under the species of )read and wine% )ut the )od indeed under the species of )read# and the )lood under the species of wine ) the force of the words# )ut the )od itself under )oth ) force of that natural connection and concomitance ) which the parts of Christ the 9ord# 3who hath now risen from the dead to die no more3 4 =om' A:F5# are mutuall united# the di$init also )ecause of that admira)le h postatic union 4can' 1 and C5 with His )od and soul' Therefore# it is $er true that as much is contained under either species as under )oth' For Christ whole and entire e(ists under the species of )read and under an part whatsoe$er of that species# li*ewise the whole !Christ" is present under the species of wine and under its parts 4can' C5' Chap' E' Transu)stantiation

/BB 7ut since Christ# our =edeemer# has said that that is trul His own )od which He offered under the species of )read 4cf' Matt' &A:&Aff'% Mar* 1E:&&ff'% 9u*e &&:1F ff'% 1 Cor' 11:&C ff'5# it has alwa s )een a matter of con$iction in the Church of ,od# and now this hol S nod declares it again# that ) the consecration of the )read and wine a con$ersion ta*es place of the whole su)stance of )read into the su)stance of the )od of Christ our 9ord# and of the whole su)stance of the wine into the su)stance of His )lood' This con$ersion is appropriatel and properl called transu)stantiation ) the Catholic Church 4can' &5' Chap' -' The <orship and Heneration to )e Shown to this Most Hol Sacrament /B/ There is# therefore# no room left for dou)t that all the faithful of Christ in accordance with a custom alwa s recei$ed in the Catholic Church offer in $eneration 4can' A5 the worship of latriawhich is due to the true ,od# to this most Hol Sacrament' For it is not less to )e adored )ecause it was instituted ) Christ the 9ord to )e recei$ed 4cf' Matt' &A:&A ff'5' For we )elie$e that same ,od to )e present therein# of whom the eternal Father when introducing Him into the world sa s: 3And let all the Angels of ,od adore Him3 4He)' 1:A% 6s' FA:B5# whom the Magi 3falling down adored3 4cf' Matt' &:115# who finall # as the Scripture testifies 4cf' Matt' &/:1B5# was adored ) the apostles in ,alilee' The hol S nod declares# moreo$er# that this custom was piousl and religiousl introduced into the Church of ,od# so that this su)lime and $enera)le sacrament was cele)rated e$er ear on a special feast da with e(traordinar $eneration and solemnit # and was )orne re$erentl and with honor in processions through the streets and pu)lic places' For it is most proper that some hol da s )e esta)lished when all Christians ma testif # with an e(traordinar and unusual e(pression# that their minds are grateful to and mindful of their common 9ord and =edeemer for such an

ineffa)le and trul di$ine a fa$or where) the $ictor and triumph of His death is represented' And thus# indeed# ought $ictorious truth to cele)rate a triumph o$er falsehood and heres # that her ad$ersaries# placed in $iew of so much splendor and amid such deep Do of the uni$ersal Church# ma either $anish wea*ened and )ro*en# or o$ercome and confounded ) shame ma some da reco$er their senses' Chap' A' The =eser$ation of the Sacrament of the Hol Eucharist and 7earing it to the Sic*

/BF The custom of reser$ing the Hol Eucharist in a hol place is so ancient that e$en the age of the 01CE0E Council recognized it' Moreo$er# the inDunction that the sacred Eucharist )e carried to the sic*# and )e carefull reser$ed for this purpose in the churches# )esides )eing in conformit with the greatest e>uit and reason# is also found in man councils# and has )een o)ser$ed according to a $er ancient custom of the Catholic Church' Therefore this hol S nod decrees that this salutar and necessar custom )e ) all means retained 4can' B5' Chap' B' The 6reparation that Must )e Emplo ed to =ecei$e the Hol Eucharist <orthil //. 1f it is not )ecoming for an one to approach an of the sacred functions e(cept solemnl # certainl # the more the holiness and the di$init of this hea$enl sacrament is understood ) a Christian# the more diligentl ought he to ta*e heed lest he approach to recei$e it without great re$erence and holiness 4can' &5# especiall when we read in the Apostle those words full of terror: 3He that eateth and drin*eth unworthil # eateth and drin*eth Dudgment to himself not discerning the )od of the 9ord3 41 Cor' 11 :&F 5' Therefore# the precept# 39et a man pro$e himself3 41 Cor' 11:&/5# must )e recalled to mind ) him who wishes to communicate' 0ow ecclesiastical usage declares that this e(amination is necessar # that no one conscious of mortal sin# howe$er contrite he ma seem to himself# should approach the Hol Eucharist without a pre$ious sacramental confession' This# the hol S nod has decreed# is alwa s to )e o)ser$ed ) all Christians# e$en ) those priests on whom ) their office it ma )e incum)ent to cele)rate# pro$ided the recourses of a confessor )e not lac*ing to them' 7ut if in an urgent necessit a priest should cele)rate without pre$ious confession# let him confess as soon as possi)le 4see n' 11C/ ff'5'

Chap' /' The ?se of the Admira)le Sacrament //1 As to its use our Fathers ha$e rightl and wisel distinguished three wa s of recei$ing this Hol

Sacrament' For the ha$e taught that some recei$e it sacramentall onl # as sinners% others onl spirituall # namel those who eating with desire the hea$enl )read set )efore them# ) a li$ing faith# 3which wor*eth ) charit 3 4 ,al' -:A5# percei$e its fruit and usefulness% while the third recei$e it )oth sacramentall and spirituall 4can' /5% and these are the who so pro$e and prepare themsel$es pre$iousl that 3clothed with the wedding garment3 4 Matt' &&:11# ff'5# the approach this di$ine ta)le' 0ow as to the reception of the sacrament it has alwa s )een the custom in the Church of ,od for the lait to recei$e communion from the priests# )ut that the priests when cele)rating should communicate themsel$es 4can' 1.5% this custom proceeding from an apostolical tradition should with reason and Dustice )e retained' //& And finall this hol S nod with paternal affection admonishes# e(horts# entreats# and )eseeches# 3through the )owels of the merc of our ,od3 49u*e 1 :B/ 5# that each and all# who are classed under the Christian name# will now finall agree and )e of the same opinion in this 3sign of unit #3 in this 3)ond of charit #88 M in this s m)ol of concord# and that mindful of so great a maDest and such )oundless lo$e of our 9ord 2esus Christ# who ga$e His own )elo$ed soul as the price of our sal$ation# and ga$e us His 3own flesh to eat3 42ohn A:E/ ff'5# the ma )elie$e and $enerate these sacred m steries of His )od and )lood with that constanc and firmness of faith# with that de$otion of soul# that piet and worship# as to )e a)le to recei$e fre>uentl that 3supersu)stantial )read3 4 Matt' A:115# and that it ma )e to them trul the life of the soul and the perpetual health of mind# that )eing in$igorated ) the strength thereof 4 1Samuel 1F:/5# after the Dourne of this misera)le pilgrimage# the ma )e a)le to arri$e in their hea$enl countr to eat without an $eil that same )read of angels6s' BB:&- 5 which the now eat under the sacred $eils' 7ut whereas it is not enough to declare the truth# unless errors )e e(posed and repudiated# it has seemed good to the hol S nod to su)Doin these canons# so that all# now that the Catholic doctrine has )een made *nown# ma also understand what heresies are to )e a$oided and guarded against' Canons on the Most Hol Sacrament of the Eucharist M

//C Can' 1' 1f an one denies that in the sacrament of the most hol Eucharist there are trul # reall # and su)stantiall contained the )od and )lood together with the soul and di$init of our 9ord 2esus Christ# and therefore the whole Christ# )ut shall sa that He is in it as ) a sign or figure# or force# let him )e anathema 4cf' n' /BE#/BA 5' //E Can' &' 1f an one sa s that in the sacred and hol sacrament of the Eucharist there remains the su)stance of )read and wine together with the )od and )lood of our 9ord 2esus Christ# and denies that wonderful and singular con$ersion of the whole su)stance of the )read into the )od # and of the entire su)stance of the wine into the )lood# the species of the )read and wine onl remaining# a change which the Catholic Church most fittingl calls transu)stantiation: let him )e anathema 4cf' n' //B 5

//- Can C' 1f an one denies that the whole Christ is contained in the $enera)le sacrament of the Eucharist under each species and under e$er part of each species# when the separation has )een made: let him )e anathema 4cf' n' /BA 5' //A Can' E' 1f an one sa s that after the completion of the consecration that the )od and )lood of our 9ord 2esus Christ is not in the mar$elous sacrament of the Eucharist# )ut onl in use# while it is ta*en# not howe$er )efore or after# and that in the hosts or consecrated particles# which are reser$ed or remain after communion# the true )od of the 9ord does not remain: let him )e anathema 4cf' n' /BA 5' //B Can' -' 1f an one sa s that the special fruit of the most Hol Eucharist is the remission of sins# or that from it no other fruits are produced: let him )e anathema 4cf' /B-5' /// Can' A: 1f an one sa s that in the hol sacrament of the Eucharist the onl +)egotten Son of ,od is not to )e adored e$en outwardl with the worship of latria!the act of adoration"# and therefore not to )e $enerated with a special festi$e cele)ration# nor to )e )orne a)out in procession according to the praiseworth and uni$ersal rite and custom of the hol Church# or is not to )e set )efore the people pu)licl to )e adored# and that the adorers of it are idolaters: let him )e anathema 4cf' n' /B/5 //F Can' B' 1f an one sa s that it is not lawful that the Hol Eucharist )e reser$ed in a sacred place# )ut must necessaril )e distri)uted immediatel after the consecration among those present% or that it is not permitted to )ring it to the sic* with honor: let him )e anathema 4cf' n' /BF5' /F. Can' /' 1f an one sa s that Christ recei$ed in the Eucharist is recei$ed onl spirituall # and not also sacramentall and in realit : let him )e anathema 4cf'n' //15' /F1 Can' F' 1f an one denies that all and each of the faithful of Christ of )oth se(es# when the ha$e reached the ears of discretion# are )ound e$er ear to communicate at least at Easter according to the precept of hol mother Church: let him )e anathema 4cf' n' ECB5' /F& Can' 1.' 1f an one sa s that it is not lawful for a priest cele)rating to communicate himself: let him )e anathema 4cf' n' //15' /FC Can' 11' 1f an one sa s that faith alone is sufficient preparation for recei$ing the sacrament of the most Hol Eucharist: let him )e anathema' And that so great a Sacrament ma not )e unworthil recei$ed# and therefore unto death and condemnation# this hol Council ordains and declares that sacramental confession must necessaril )e made )eforehand ) those whose conscience is )urdened ) mortal sin# howe$er contrite the ma consider themsel$es' 1f an one moreo$er teaches the contrar or preaches or o)stinatel asserts# or e$en pu)licl ) disputation shall presume to defend the contrar # ) that fact itself he is e(communicated

SESS1J0 I1H !0JH' &-# 1--1" Doctrine on the Sacrament of 6enanceM /FCa The hol ecumenical and general council of Trent# lawfull assem)led a in the Hol Spirit with the same delegate and nuncios of the Hol Apostolic See presiding# although for a necessar reason much discussion on the sacrament of penance has )een introduced in the decree on Dustification 4see n' /.B# /CF5# )ecause of the *indred nature of the su)Dects# ne$ertheless so great is the num)er of errors of $arious *inds a)out this sacrament in this our age that it will )e no small pu)lic ad$antage to ha$e handed down a more e(act and fuller definition# in which# after all errors ha$e )een displa ed and refuted# Catholic truth should )ecome clear and manifest% and this truth which this hol s nod now proposes is to )e preser$ed for all time ) all Christians' Chap' 1' The 0ecessit and 1nstitution of the Sacrament of 6enance /FE 1f in all who ha$e )een regenerated# there were this gratitude toward ,od# so that the would constantl safeguard the Dustice recei$ed in )aptism ) His )ount and His grace# there would ha$e )een no need to institute 4can' &5 another sacrament )esides )aptism for the remission of sins' 7ut 3since ,od# rich in merc 3 4 Eph' &:E5 3*noweth our frame3 6s' 1.&:1E5# He offers a remed of life e$en to those who ma afterwards ha$e deli$ered themsel$es to the ser$itude of sin# and to the power of Satan# namel # the sacrament of penance 4can' 15# ) which the )enefit of the death of Christ is applied to those who ha$e fallen after )aptism' 6enance has indeed )een necessar for all men# who at an time whate$er ha$e stained themsel$es with mortal sin# in order to attain grace and Dustice# e$en for those who ha$e desired to )e cleansed ) the sacrament of )aptism# so that their per$ersit )eing renounced and amended# the might detest so great an offense against ,od with a hatred of sin and a sincere sorrow of heart' Therefore# the 6rophet sa s: 37e con$erted and do penance for all our ini>uities% and ini>uit shall not )e our ruin3 4 Ezech' 1/:C.5' The 9ord also said: 3E(cept ou do penance# ou shall all li*ewise perish3 49u*e 1C:C5' And the prince of the apostles# 6eter# recommending penance to sinners a)out to recei$e )aptism said: 3Do penance and )e )aptized e$er one of ou3 4Acts &:C/ 5' Moreo$er# neither )efore the coming of Christ was penance a sacrament# nor is it after His coming to an one )efore )aptism' 7ut the 9ord instituted the sacrament of penance then especiall # when after His resurrection from the dead He )reathed upon His disciples# sa ing: 3=ecei$e e the Hol Spirit: whose sins ou shall forgi$e# the are forgi$en them# and whose sins ou shall retain# the are retained3 4 2ohn &.:&&5' 1n this act so significant and ) words so clear# the consensus of all the Fathers has alwa s recognized that the power of forgi$ing and retaining sins had )een communicated to the apostles and their legitimate successors for reconciling the faithful who ha$e fallen after )aptism 4can' CB5# and that with good reason the Catholic Church has repudiated and condemned as heretics the 0o$a' tians# at one time stu))ornl den ing the power of forgi$eness' Therefore#

this hol Council# appro$ing and recei$ing this true meaning of these words of the 9ord# condemns the false interpretations of those who# contrar to the institution of this sacrament# falsel distort those words to the power of preaching the word of ,od and of announcing the ,ospel of Christ' Chap'&' The Difference 7etween the Sacrament of 6enance and that of 7aptism /F- Moreo$er# it is clear that this sacrament differs in man respects from )aptism 4can' &5+ For aside from the fact that in the matter and form# ) which the essence of a sacrament is effected# it differs $er widel # it is certainl clear that the minister of )aptism need not )e a Dudge# since the Church e(ercises Dudgment on no one who has not first entered it through the gatewa of )aptism' 3For what ha$e 1 to do#3 sa s St' 6aul# 3to Dudge them that are withoutQ3 4 1 Cor' -:1&5' 1t is otherwise with those of the household of the faith# whom Christ the 9ord ) the la$er of 3)aptism3 has once made 3mem)ers of his own )od 3 41 Cor' 1&:1C5' For these# if the should afterwards ha$e defiled themsel$es ) somecrime# He did not now wish to ha$e cleansed ) the repetition of )aptism# since that is in no wa permitted in the Catholic Church# )ut to )e placed# as it were# as culprits )efore the tri)unal# so that ) the sentence of the priests the ma )e freed not onl once# )ut as often as the # repentant for the sins committed# ha$e had recourse to Him' Furthermore#the fruit of )aptism is one thing% that of penance is another thing' For ) putting on Christ ) )aptism 4,al' C:&B5# we are made an entirel new creature in Him# o)taining a full and complete remission of all sins# to which newness and integrit # howe$er# we can in no wa arri$e ) thesacrament of penance without man tears and la)ors on our part# for di$ine Dustice demands this# so that penance has Dustl )een called ) the hol Fathers# 3a la)orious *ind of )aptism'3 This sacrament of penance# moreo$er# is necessar for the sal$ation of those who ha$e fallen after )aptism# as )aptism itself is for those as et not regenerated 4can' A5' Chap' C' The 6arts and Fruits of the Sacrament of 6enance /FA Furthermore# the hol Council teaches that the form of the sacrament of penance# in which its force chiefl consists# is set down in these words of the minister: 31 a)sol$e thee# etc'3% to which indeed certain pra ers are lauda)l added according to the custom of hol Church% et in no wa do the pertain to the essence of this form# nor are the necessar for the administration of the sacrament' The matter# as it were# of this sacrament# on the other hand# consists in the acts of the penitent himself# namel contrition# confession# and satisfaction 4can' E5' These# inasmuch as ) the institution of ,od the are re>uired in the penitent for the integrit of the sacrament for the full and perfect remission of sins# are for this reason called the parts of penance' The realit and effectusof this sacrament# howe$er# so far as concerns its force and efficac # is reconciliation with ,od# which at times in pious persons and in those who recei$e this sacrament with de$otion is wont to )e followed ) peace of conscience and serenit with an e(ceedingl great consolation of spirit' The hol Council# while recording these matters regarding the parts and effect of this sacrament# condemns the opinions of those who maintain that the parts of penance are the terrors of

conscience and faith 4can' E5' Chap' E' Contrition /FB Contrition# which has the first place among the aforementioned acts of the penitent# is a sorrow of the soul and a detestation of sin committed# with a determination of not sinning in the future' This feeling of contrition is# moreo$er# necessar at all times to o)tain the forgi$eness of sins# and thus for a person who has fallen after )aptism it especiall prepares for the remission of sins# if it is united with trust in di$ine merc and with the desire of performing the other things re>uired to recei$e this sacrament correctl ' The hol S nod# therefore# declares that this contrition includes not onl cessation from sin and a resolution and a )eginning of a new life# )ut also hatred of the old# according to this statement: 3Cast awa from ou all our transgressions# ) which ou ha$e transgressed# and ma*e to oursel$es a new heart and a new spirit3 4Ezech' 1/:C1 5' And certainl # he who has considered those lamentations of the saints: 3To Thee onl ha$e 1 sinned# and ha$e done e$il )efore Thee3 6s' -.:A5% 31 ha$e la)ored in m groanings% 1 shall wash m )ed e$er night3 6s' A:B5% 31 will recount to Thee all m ears in the )itterness of m soul3 41sa' C/:1-5# and others of this *ind# will readil understand that the emanate from a certain $ehement hatred of past life and from a profound detestation of sins' /F/ The Council teaches# furthermore# that though it sometimes happens that this contrition is perfect )ecause of charit and reconciles man to ,od# )efore this sacrament is actuall recei$ed# this reconciliation ne$ertheless must not )e ascri)ed to the contrition itself without the desire of the sacrament which is included in it' That imperfect contrition 4can' -5 which is called attrition# since it commonl arises either from the consideration of the )aseness of sin or from fear of hell and its punishments# if it renounces the desire of sinning with the hope of pardon# the S nod declares# not onl does not ma*e a person a h pocrite and a greater sinner8 )ut is e$en a gift of ,od and an impulse of the Hol Spirit# not indeed as alread dwelling in the penitent# )ut onl ma ing him# assisted ) which the penitent prepares a wa for himself unto Dustice' And though without the sacrament of penance it cannotperselead the sinner to Dustification# ne$ertheless it does dispose him to o)tain the grace of ,od in the sacrament of penance' For the 0ini$ites# struc* in a salutar wa ) this fear in conse>uence of the preaching of 2onas which was full of terror# did penance and o)tained merc from the 9ord 4cf'2onas C5' For this reason# therefore# do some falsel accuse Catholic writers# as if the taught that the sacrament of penance confers grace without an pious endea$or on the part of those who recei$e it# a thing which the Church of ,od has ne$er taught or pronounced' Moreo$er# the also falsel teach that contrition is e(torted and forced# and that it is not free and $oluntar 4can' -5

2?91?S 111 1--.+1--CJ?0C19 JF T=E0T# continued

SESS1J0 I111 !Jct' 11# 1--1" Decree Jn the Most Hol Eucharist M Chap' -' Confession /FF From the institution of the sacrament of penance as alread e(plained the uni$ersal Church has alwa s understood that the complete confession of sins was also instituted ) our 9ord# 42as' -:1A% 2ohn 1:F% !9u*e 1B:1E"5# and ) di$ine law is necessar for all who ha$e fallen after )aptism 4can' B5# )ecause our 9ord 2esus Christ# when a)out to ascend from earth to hea$en# left )ehind Him priests as His own $icars 4 Matt' 1A:1F% 1/:1/% 2ohn &.:&C5# as rulers and Dudges# to whom all the mortal sins into which the faithful of Christ ma ha$e fallen should )e )rought# so that the in $irtue of the power of the *e s ma pronounce the sentence of remission or retention of sins' For it is e$ident that priests could not ha$e e(ercised this Dudgment without a *nowledge of the matter# nor could the indeed ha$e o)ser$ed Dustice in imposing penalties# if the faithful had declared their sins in general onl # and not specificall and one ) one' From this it is gathered that all mortal sins of which the ha$e *nowledge after a careful self+e(amination must )e enumerated in confession ) the penitents# e$en though the are most secret and ha$e )een committed onl against the two last precepts of the decalogue 4 E(o d' &.:1B% Matt' -:&/5# sins which sometimes wound the soul more grie$ousl # and are more dangerous than those which are committed openl ' For $enial sins# ) which we are not e(cluded from the grace of ,od and into which we fall more fre>uentl # although the ma rightl and profita)l and without an presumption )e declared in confession 4can' B5# as the practice of pious persons indicates# ma )e passed o$er in silence without guilt and ma )e e(piated ) man other remedies 7ut since all mortal sins# e$en those of thought# ma*e men children of wrath 4 Eph' &:C5 and enemies of ,od# it is necessar to as* pardon for all of them from ,od ) an open and hum)le confession' <hile# therefore# the faithful of Christ stri$e to confess all sins which occur to their memor # the undou)tedl la all of them )efore the di$ine merc to )e forgi$en 4can' B5' <hile those who do otherwise and *nowingl conceal certain sins# la nothing )efore the di$ine )ount for forgi$eness ) the priest' 3For if one who is ill is ashamed to ma*e *nown his wound to the ph sician# the ph sician does not remed what he does not *now'3M Furthermore# it is gathered that those circumstances also must )e e(plained in confession# which alter the species of the sin# 4can' B5# )ecause without them the sins themsel$es are neither honestl re$ealed ) the penitents# nor are the *nown to the Dudges# and it would not )e possi)le for them to Dudge rightl the gra$it of the crimes and to impose the punishment which is proper to those penitents' Hence it is unreasona)le to teach that these circumstances ha$e )een conDured up ) idle men' or that one circumstance onl must )e confessed# namel up ) idle men# or that one circumstance onl must )e confessed# namel to ha$e sinned against a )rother' F.. 7ut it is also impious to sa that a confession# which is ordered to )e made in this manner 4can' /5 is impossi)le# or to call it a torture of conscience% for it is clear that in the Church nothing else is e(acted of the penitents than that each one# after he has carefull e(amined himself and searched all the noo*s and recesses

of his conscience# confess those sins ) which he recalls that he has mortall offended his 9ord and ,od% moreo$er# the other sins which do not occur to him after diligent thought# are understood to )e included in a general wa in the same confession% for these sins we trustingl sa with the 6rophet: 3From m hidden sins cleanse me# J 9ord3 6s' 1/:1C5' 7ut# trul # the difficult of such confession and the shame of disclosing the sins might appear a )urdensome matter indeed# if it were not alle$iated ) so man and such great ad$antages and consolations which are most certainl )estowed ) a)solution upon all those who approach this sacrament worthil ' F.1 Moreo$er# as regards the manner of confessing secretl to a priest alone# although Christ has not prohi)ited that one confess sins pu)licl in e(piation for his crimes and for his own humiliation# and as an e(ampl e to others# as well as for the edification of the Church offended# et this is not commanded ) di$ine precept# nor would it )e ad$isedl enDoined ) an human law that offenses# especiall secret ones# )e disclosed ) a pu)lic confession 4can' A5' Therefore# since secret sacramental confession# which the hol Church has used from the )eginning and which she still uses# has alwa s )een recommended ) the most hol and most ancient Fathers in emphatic and unanimous agreement# the empt calumn of those who do not fear to teach that this is foreign to the di$ine mandate and is a human in$ention# and that it had its origin in the Fathers assem)led in the 9ateran Council 4can' /5 is manifestl dispro$ed% for neither did the Church through the 9ateran Council decree that the faithful of Christ should confess# a matter which she recognized was necessar and instituted ) di$ine law# )ut that the precept of confession should )e fulfilled at least once a ear ) each and all# when the ha$e reached the ears of discretion' Hence# this salutar custom of confessing to the great )enefit of souls is now o)ser$ed in the whole Church during that sacred and especiall accepta)le time of 9ent# a custom which this hol Council completel appro$es and sanctions as pious and worth to )e retained 4can' /% see n' E&B f'5' 2?91?S 111 1--.+1--CJ?0C19 JF T=E0T# continued SESS1J0 I111 !Jct' 11# 1--1" Decree Jn the Most Hol Eucharist M Chap' -' Confession /FF From the institution of the sacrament of penance as alread e(plained the uni$ersal Church has alwa s understood that the complete confession of sins was also instituted ) our 9ord# 42as' -:1A% 2ohn 1:F% !9u*e 1B:1E"5# and ) di$ine law is necessar for all who ha$e fallen after )aptism 4can' B5# )ecause our 9ord 2esus Christ# when a)out to ascend from earth to hea$en# left )ehind Him priests as His own $icars 4 Matt' 1A:1F% 1/:1/% 2ohn &.:&C5# as rulers and Dudges# to whom all the mortal sins into which the faithful of Christ ma

ha$e fallen should )e )rought# so that the in $irtue of the power of the *e s ma pronounce the sentence of remission or retention of sins' For it is e$ident that priests could not ha$e e(ercised this Dudgment without a *nowledge of the matter# nor could the indeed ha$e o)ser$ed Dustice in imposing penalties# if the faithful had declared their sins in general onl # and not specificall and one ) one' From this it is gathered that all mortal sins of which the ha$e *nowledge after a careful self+e(amination must )e enumerated in confession ) the penitents# e$en though the are most secret and ha$e )een committed onl against the two last precepts of the decalogue 4 E(o d' &.:1B% Matt' -:&/5# sins which sometimes wound the soul more grie$ousl # and are more dangerous than those which are committed openl ' For $enial sins# ) which we are not e(cluded from the grace of ,od and into which we fall more fre>uentl # although the ma rightl and profita)l and without an presumption )e declared in confession 4can' B5# as the practice of pious persons indicates# ma )e passed o$er in silence without guilt and ma )e e(piated ) man other remedies 7ut since all mortal sins# e$en those of thought# ma*e men children of wrath 4 Eph' &:C5 and enemies of ,od# it is necessar to as* pardon for all of them from ,od ) an open and hum)le confession' <hile# therefore# the faithful of Christ stri$e to confess all sins which occur to their memor # the undou)tedl la all of them )efore the di$ine merc to )e forgi$en 4can' B5' <hile those who do otherwise and *nowingl conceal certain sins# la nothing )efore the di$ine )ount for forgi$eness ) the priest' 3For if one who is ill is ashamed to ma*e *nown his wound to the ph sician# the ph sician does not remed what he does not *now'3M Furthermore# it is gathered that those circumstances also must )e e(plained in confession# which alter the species of the sin# 4can' B5# )ecause without them the sins themsel$es are neither honestl re$ealed ) the penitents# nor are the *nown to the Dudges# and it would not )e possi)le for them to Dudge rightl the gra$it of the crimes and to impose the punishment which is proper to those penitents' Hence it is unreasona)le to teach that these circumstances ha$e )een conDured up ) idle men' or that one circumstance onl must )e confessed# namel up ) idle men# or that one circumstance onl must )e confessed# namel to ha$e sinned against a )rother' F.. 7ut it is also impious to sa that a confession# which is ordered to )e made in this manner 4can' /5 is impossi)le# or to call it a torture of conscience% for it is clear that in the Church nothing else is e(acted of the penitents than that each one# after he has carefull e(amined himself and searched all the noo*s and recesses of his conscience# confess those sins ) which he recalls that he has mortall offended his 9ord and ,od% moreo$er# the other sins which do not occur to him after diligent thought# are understood to )e included in a general wa in the same confession% for these sins we trustingl sa with the 6rophet: 3From m hidden sins cleanse me# J 9ord3 6s' 1/:1C5' 7ut# trul # the difficult of such confession and the shame of disclosing the sins might appear a )urdensome matter indeed# if it were not alle$iated ) so man and such great ad$antages and consolations which are most certainl )estowed ) a)solution upon all those who approach this sacrament worthil ' F.1 Moreo$er# as regards the manner of confessing secretl to a priest alone# although Christ has not prohi)ited that one confess sins pu)licl in e(piation for his crimes and for his own humiliation# and as an e(ample to others# as well as for the edification of the Church offended# et this is not commanded ) di$ine precept# nor would it )e ad$isedl enDoined ) an human law that offenses# especiall secret ones# )e

disclosed ) a pu)lic confession 4can' A5' Therefore# since secret sacramental confession# which the hol Church has used from the )eginning and which she still uses# has alwa s )een recommended ) the most hol and most ancient Fathers in emphatic and unanimous agreement# the empt calumn of those who do not fear to teach that this is foreign to the di$ine mandate and is a human in$ention# and that it had its origin in the Fathers assem)led in the 9ateran Council 4can' /5 is manifestl dispro$ed% for neither did the Church through the 9ateran Council decree that the faithful of Christ should confess# a matter which she recognized was necessar and instituted ) di$ine law# )ut that the precept of confession should )e fulfilled at least once a ear ) each and all# when the ha$e reached the ears of discretion' Hence# this salutar custom of confessing to the great )enefit of souls is now o)ser$ed in the whole Church during that sacred and especiall accepta)le time of 9ent# a custom which this hol Council completel appro$es and sanctions as pious and worth to )e retained 4can' /% see n' E&B f'5'

Chap' A' The Minister of this Sacrament and A)solution F.& <ith regard to the minister of this sacrament the hol S nod declares false and entirel foreign to the truth of the ,ospel all doctrines which perniciousl e(tend the ministr of the *e s to an other men )esides )ishops and priests 4can' 1.5# )elie$ing that those words of the 9ord: 3<hatsoe$er ou shall )ind upon earth# shall )e )ound also in hea$en# and whatsoe$er ou shall loose upon earth# shall )e loosed also in hea$en3 4 Matt' 1/:1/% and 3<hose sins ou shall forgi$e# the are forgi$en them# and whose sins ou shall retain# the are retained3 4 2ohn &.:&C5# were indifferentl and indiscriminatel addressed to all the faithful of Christ contrar to the institution of this sacrament# so that an one ma ha$e the power of remitting sins# pu)lic sins ) wa of re)u*e# if the re)u*ed ac>uiesces# and secret ones through a $oluntar confession made to an one' 1t also teaches that e$en priests who are )ound ) mortal sin e(ercise as ministers of Christ the office of forgi$ing sins ) $irtue of the Hol Spirit conferred in ordination# and that the are of an erroneous opinion who contend that this power does not e(ist in )ad priests' Howe$er# although the a)solution of the priest is the dispensation of the )enefaction of another# et it is not a )are ministr onl # either of announcing the ,ospel or declaring the forgi$eness of sins# )ut it is e>ui$alent to a Dudicial act# ) which sentence is pronounced ) him as if ) a Dudge 4can' F5' And# therefore# the penitent should not so flatter+ himself on his own faith as to thin* that e$en though he ha$e no contrition# and that the intention of acting earnestl and a)sol$ing effecti$el )e wanting in the priest# ne$ertheless he is trul and )efore ,od a)sol$ed ) reason of his faith alone' For faith without penance effects no remission of sins# and he would )e most negligent of his own sal$ation# who would *now that a priest was a)sol$ing him in a Desting manner# and would not earnestl consult another who would act seriousl ' Chap' B' The =eser$ation of Cases F.C Therefore# since the nature and essence of a Dudgment re>uire that the sentence )e imposed onl on su)Dects# there has alwa s )een the con$iction in the Church of ,od# and this S nod confirms it as most

true# that this a)solution which the priest pronounces upon one o$er whom he has no ordinar or delegated Durisdiction has no $alue' 1t seemed to )e a matter of $er great importance to our most hol Fathers for the discipline of the Christian people that certain more atrocious and gra$e crimes should )e a)sol$ed not ) an one indiscriminatel # )ut onl ) the highest priests' Hence the so$ereign 6ontiffs# ) $irtue of the supreme power gi$en them in the uni$ersal Church# could right full reser$e to their own e(clusi$e Dudgment certain more serious cases of crimes' 0either should it )e a matter of dou)t# since all things which are from ,od are well ordered# that the same ma lawfull )e done ) all )ishops each in his own diocese# 3to edification#3 howe$er# 3not to destruction3 4& Cor' 1C:1.5# ) $irtue of the authorit o$er their su)Dects gi$en to them a)o$e other priests inferior in ran*# especiall with regard to those crimes to which the censure of e(communication is at+ i tached' That this reser$ation of crimes has force not onl in e(ternal administration# )ut also in the sight of ,od is in accord with di$ine authorit 4can' 115' 7ut lest an one perish on this account# it has alwa s )een piousl o)ser$ed in the same Church of ,od that there )e no reser$ation at the moment of death# and that all priests# therefore# ma in that case a)sol$e all penitents from an sins and censures whatsoe$er% and since outside this moment priests ha$e no power in reser$ed cases# let them stri$e to persuade penitents to this one thing# that the approach their superiors and lawful Dudges for the )enefit of a)solution'

Chap' /' The 0ecessit and Fruit of Satisfaction

F.E Finall with regard to satisfaction# which of all the parts of penance has )een recommended ) our Fathers to the Christian people in all ages# and which is especiall assailed in our da under the prete(t of piet ) those who 3ha$e an appearance of piet # )ut who ha$e denied the power thereof3 4 & Tim' C:-15# the hol S nod declares that it is a)solutel false and contrar to the word of ,od that the guilt is ne$er forgi$en ) the 9ord without the entire punishment also )eing remitted 4can' 1&# 1-5' For clear and illustrious e(amples are found in the Sacred <ritings 4cf',en' C:1A f'%0um' 1&:1E f'% &.:11 f'%& Samuel 1&:1C5' f'# etc'5# )esides which di$ine tradition refutes this error with all possi)le clarit ' 1ndeed the nature of di$ine Dustice seems to demand that those who ha$e sinned through ignorance )efore )aptism ma )e recei$ed into grace in one manner# and in another those who at one time freed from the ser$itude of sin and the de$il# and on recei$ing the gift of the Hol Spirit# did not fear to 3$iolate the temple of ,od *nowingl 3 41 Cor' C:1B5# 3and to grie$e the Hol Spirit3 4 Eph' E:C.5' And it )efits di$ine clemenc that sins )e not thus pardoned us without an satisfaction# lest# seizing the occasion 4 =om' B:/5# and considering sins tri$ial# we# offering inDur and 3affront to the Hol Spirit3 4He)' 1.:&F5# fall into gra$er ones# 3treasuring up to oursel$es wrath against the da of wrath3 4 =om' &:-% 2as' -:C5' For# without dou)t# these satisfactions greatl restrain from sin# and as ) a *ind of rein act as a chec*# and ma*e penitents more cautious and $igilant in the future% the also remo$e the remnants Jf sin# and destro $icious ha)its ac>uired ) li$ing e$ill through acts contrar to $irtue' 0either was there e$er in the Church of ,od an wa considered more secure for warding

off impending punishment ) the 9ord than that men perform these wor*s of penance 4 Matt' C:&/%E:1B%11:&1 etc'5 with true sorrow of soul' Add to this that# while we suffer ) ma*ing satisfaction for our sins# we are made conforma)le to Christ 2esus# 3who made satisfaction for our sins3 4=om' -:1. %1 2ohn &:1 f'5# from whom is all our sufficienc 4 & Cor' C:-5# ha$ing also a most certain pledge from Him that 3if we suffer with Him# we shall also )e glorified3 4cf' =om' /:1B5' 0either is this satisfaction which we discharge for our sins so much our own as it is through 2esus Christ% for we who can do nothing of oursel$es# as if of oursel$es# with the cooperation 3of Him who3 comforts us# 3we can do all things'3 Thus man has not wherein to glor % )ut all 3our glor ing3 4cf'1 Cor' 1:C1 & Cor' 1.:1B% ,al' A:1E5 is in Christ# 3in whom we li$e# in whom we mo$e3 4cf' Acts 1B:&/5# in whom we ma*e satisfaction# 3)ringing forth fruits worth of penance3 4 9u*e C:/5 which ha$e their efficac from Him# ) Him are offered to the Father# and through Him are accepted ) the Father 4can' 1C f'5' F.- The priests of the 9ord ought# therefore# so far as the spirit and pru+ dence suggest# to enDoin salutar and suita)le satisfactions# in *eeping with the nature of the crimes and the a)ilit of the penitents# lest# if the should conni$e at sins and deal too lenientl with penitents# ) the imposition of certain $er light wor*s for gra$e offenses# the might )ecome participators in the crimes of others 4cf'1 Tim' -:&&5' Moreo$er# let them *eep )efore their e es that the satisfaction which the impose )e not onl for the safeguarding of a new life and a remed against infirmit # )ut also for the atonement and chastisement of past sins% for the ancient Fathers )oth )elie$e and teach that the *e s of the priests were )estowed not onl to loose# )ut also to )ind 4cf' Matt' 1A:1F% 2ohn &.:&C % can' 1-5' 0or did the therefore thin* that the sacrament of penance is a tri)unal of wrath or of punishments% as no Catholic e$er understood that from our satisfactions of this *ind the nature of the merit and satisfaction of our 9ord 2esus Christ is either o)scured or in an wa diminished% when the 1nno$ators wish to o)ser$e this# the teach that the )est penance is a new life# in order to ta*e awa all force and practice of satisfaction 4can' 1C5' Chap' F' The <or*s of Satisfaction F.A 1t teaches furthermore that so great is the li)eralit of the di$ine munificence that not onl ) punishments $oluntaril underta*en ) us in atonement for sin can we ma*e satisfaction to ,od the Father through 2esus Christ# or ) punishments imposed ) the Dudgment of the priest according to the measure of our offense# )ut also# !and this is the greatest proof of lo$e" ) the temporal afflictions imposed ) ,od and patientl )orne ) us 4can' 1C5' The Doctrine of the Sacrament of E(treme ?nction M

F.B 1t has seemed fit to the hol S nod to add to the preceding doctrine on penance the following matters concerning the sacrament of e(treme unction# which was considered ) the Fathers M the consummation not onl of penance# )ut also of the whole Christian life which should )e a perpetual penance' 1n the first place#

therefore# as regards its institution it declares and teaches that our most clement =edeemer# who wished that a pro$ision )e made for salutar remedies at all times for His ser$ants against all the weapons of all enemies# Dust as He made pro$ision for the greatest aids in other sacraments ) which Christians# as long as the li$e# can preser$e themsel$es free from e$er $er gra$e spiritual inDur # so He fortified the end of life with# as it were# the most powerful defense# ) the sacrament of e(treme unction 4can' 1 5' For# although 3our ad$ersar see*s3 and seizes throughout our entire life occasions 3to de$our3 41 6et' -:/5 our souls in e$er manner# et there is no time when he directs more earnestl all the strength of his cunning to ruin us completel # and if possi)le to dri$e us also from faith in the di$ine merc # than when he sees that the end of life is upon us'

Chap' 1' The 1nstitution of the Sacrament of E(treme ?nction

F./ This sacred unction for the sic*# howe$er# was instituted ) Christ our 9ord as trul and properl a sacrament of the 0ew Testament# alluded to in Mar* 4 Mar* A:1C5# indeed# )ut recommended to the faithful and promulgated ) 2ames the Apostle and )rother of the 9ord 4can' 15' 31s an man#3 he sa s# 3sic* among ouQ3 39et him )ring in the priestsof the Church# and let them pra o$er him# anointing him with oil in the name of the 9ord and the pra er of faith shall sa$e the sic* man# and the 9ord shall raise him up% and if he )e in sins# the shall )e forgi$en him3 42as' -:1E# 1-5' 1n these words# as the Church has learned from apostolic tradition transmitted from hand to hand# he teaches the matter# form# proper ministration# and effect of this salutar sacrament' For the Church has understood that the matter is the oil )lessed ) the )ishop# since the unction $er appropriatel represents the grace of the Hol Spirit# with which the soul of the sic* person is $isi)l anointed% and that these words are the form: 37 this anointing# etc'3 Chap'&' The Effect of the Sacrament F.F Furthermore# the significance and effect of this sacrament are e(plained in these words: 3And the pra er of faith shall sa$e the sic* man# and the 9ord shall raise him up# and if he )e in sins the shall )e forgi$en him3 4 2as' -:1-5' For the thing signified is the grace of the Hol Spirit# whose anointing wipes awa sins# if there )e an still to )e e(piated# and the remains of sin# and relie$es# and strengthens the soul of the sic* person 4can' &5 ) e(citing in him great confidence in di$ine merc # supported ) which the sic* person )ears more lightl the miseries and pains of his illness# and resists more easil the temptations of the e$il spirit who 3lies in wait for his heel3 4 ,en' C:1-5# and sometimes attains )odil health# when it is e(pedient for the sal$ation of the soul' Chap' C' The Minister of this Sacrament and the Time

<hen it Should )e Administered F1. And now# as regards the prescri)ing of those who can recei$e and administer this sacrament# this# too# was clearl e(pressed in the words a)o$e' For it is also indicated there that the proper ministers of this sacrament are the pres) ters of the Church 4can' E5# under which name in that place are to )e understood not the elders ) age or the foremost in ran* among the people# )ut either )ishops or priests dul ordained ) them with the 3imposition of the hands of the priesthood3 41 Tim' E:1E% can' E5' 1t is also declared that this unction is to )e applied to the infirm# )ut especiall to those who are so dangerousl ill that the seem to )e facing the end of life# for which reason it is also called the sacrament of the d ing' 7ut if the sic* should reco$er after the reception of this sacrament of e(treme unction# the can with the aid of this sacrament )e strengthened again# when the fall into another similar crisis of life' Therefore# under no condition are the to )e listened to# who contrar to so open and clear a statement of the Apostle 2ames 4 2as' -:1E5 teach that this unction is either a figment of the imagination or a rite recei$ed from the Fathers# ha$ing neither a command of ,od nor a promise of grace 4can' 15% and li*ewise those who assert that this has now ceased# as though it were to )e referred to the grace of healing onl in the primiti$e Church% and those who maintain that the rite and practice which t e hol =oman Church o)ser$es in the administration of this sacrament are opposed to the thought of 2ames the Apostle# and therefore ought to )e changed to another% and finall # those who affirm that this e(treme unction ma )e contemned ) the faithful without sin 4can' C5 or all these things $er manifestl disagree with the clear words of this great Apostle' 0or# indeed# does the =oman Church# the mother and teacher of all others# o)ser$e an thing else in the administration of this unction with reference to those matters which constitute the su)stance of this sacrament than what the )lessed 2ames has prescri)ed' 0or# indeed# could there )e contempt for so great a sacrament without grie$ous sin and offense to the Hol Spirit' These are the things which this sacred ecumenical S nod professes and teaches concerning the sacraments of penance and e(treme unction# and it sets them forth to )e )elie$ed and held ) all the faithful of Christ' Moreo$er# the following canons# it sa s# must )e in$iolatel o)ser$ed# and it condemns and anathematizes fore$er those who assert the contrar '

Canons Jn the Sacrament of 6enance M

F11 Can' 1' 1f an one sa s that in the Catholic Church penance is not trul and properl a sacrament instituted ) Christ our 9ord to reconcile the faithful# as often as the fall into sin after )aptism: let him )e anathema 4cf' n' /FE5' F1& Can' &' 1f an one# confusing the sacraments# sa s that )aptism itself is the sacrament of penance# as

though these two sacraments are not distinct# and that therefore penance is not rightl called 3a second plan* after shipwrec*3: let him )e anathema 4cf'n' /FE 5' F1C Can' C' 1f an one sa s that those words of the 9ord Sa$ior: 3=ecei$e e the Hol ,host% whose sins ou shall forgi$e# the are forgi$en them% and whose sins e shall retain# the are retained3 42ohn &.:&& f'5# are not to )e understood of the power of remitting and retaining sins in the sacrament of penance# as the Catholic Church has alwa s understood from the )eginning# )ut# contrar to the institution of this sacrament# distorts them to an authorit for preaching the ,ospel: let him )e anathema 4cf'n' /FE 5' F1E Can' E' 1f an one denies that for the full and perfect remission of sins there are three acts re>uired on the part of the penitent# as it were# the matter of the sacrament of penance# namel contrition# confession# and satisfaction# which are called the three parts of penance% or sa s# that there are onl two parts of penance# namel the terrors of a trou)led conscience )ecause of the consciousness of sin# and the faith recei$ed rom the ,ospel or from a)solution# ) which one )elie$es that his sins a$e )een forgi$en him through Christ: let him )e anathema 4cf' n' /FA 5' F1- Can' -' 1f an one sa s that this contrition# which is e$o*ed ) e(amination# recollection# and hatred of sins 3where) one recalls his ears in the )itterness of his soul3 4 1sa' C/:1-5# ) pondering on the gra$it of one8s sins# the multitude# the )aseness# the loss of eternal happiness# and the incurring of eternal damnation# together with the purpose of a )etter life# is not a true and a )eneficial sorrow# and does not prepare for grace# )ut ma*es a man a h pocrite# and a greater sinner% finall that this sorrow is forced and not free and $oluntar : let him )e anathema 4cf' n' /F/5' F1A Can' A' 1f an one denies that sacramental confession was either instituted ) di$ine law or is necessar for sal$ation% or sa s that the manner of secretl confessing to a priest alone# which the Catholic Church has alwa s o)ser$ed from the )eginning and still o)ser$es# is alien to the institution and the mandate of Christ# and is a human in$ention: let him )e anathema 4cf'n' /FF f'5' F1B Can' B' 1f an one sa s that in the sacrament of penance it is not necessar ) di$ine law for the remission of sins to confess each and all mortal sins# of which one has remem)rance after a due and diligent e(amination# e$en secret ones and those which are against the two last precepts of the decalogue# and the circumstances which alter the nature of sin% )ut that this confession is useful onl for the instruction and consolation of the penitent# and formerl was o)ser$ed onl for imposing a canonical satisfaction% or sa s# that the who desire to confess all their sins wish to lea$e nothing to )e pardoned ) di$ine merc % or# finall # that it is not lawful to confess $enial sins: let him )e anathema 4cf' n' /FF+F.1 5 F1/ Can' /' 1f an one sa s that the confession of all sins as the Church o)ser$es is impossi)le# and is a human tradition to )e a)olished ) the pious# or that each and all of the faithful of Christ of either se( are not )ound to it once a ear# according to the constitution of the great 9ateran Council# and for this reason the faithful of Christ must )e persuaded not to confess during the 9enten season% let him )e anathema 4cf'n'

F.. f'5' F1F Can' F' 1f an one sa s that the sacramental a)solution of the priest is not a Dudicial act# )ut an empt ser$ice of pronouncing and declaring to the one confessing that his sins are forgi$en# pro$ided onl that he )elie$es that he has )een a)sol$ed# or M e$en if the priest does not a)sol$e seriousl # )ut in Dest% or sa s that the confession of the penitent is not re>uired# so that the priest ma )e a)le to a)sol$e him: let him )e anathema 4cf'n F.& 5' F&. Can' 1.' 1f an one sa s that priests who are in mortal sin do not ha$e the power of )inding and loosing# or# that not onl priests are the ministers of a)solution# )ut that these words were spo*en also to each and all of the faithful: 3<hatsoe$er ou shall )ind upon earth# shall )e )ound also in hea$en# and whatsoe$er ou shall loose upon earth# shall )e loosed in hea$en3 4Matt' 1/:1/% and# 3<hose sins ou shall forgi$e# the are forgi$en them and whose sins ou shall retain# the are retained3 42ohn &.:&C 5# that ) $irtue of these words an one can a)sol$e sins# pu)lic sins indeed ) reproof onl # if the one repro$ed accepts correction# secret sins ) $oluntar confession: let him )e anathema 4cf' n' F.&5' F&1 Can' 11' 1f an one sa s that )ishops do not ha$e the right of reser$ing cases to themsel$es# e(cept those of e(ternal administration# and that on this account the reser$ation of cases does not prohi)it a priest from trul a)sol$ing from reser$ed cases: let him )e anathema 4cf' n' F.C5' F&& Can' 1&' 1f an one sa s that the whole punishment# together with the guilt# is alwa s pardoned ) ,od# and that the satisfaction of penitents is nothing other than faith# ) which the percei$e that Christ has made satisfaction for them: let him )e anathema 4cf' n' F.E 5' F&C Can' 1C' 1f an one sa s that for sins# as far as temporal punishment is concerned# there is $er little satisfaction made to ,od through the merits of Christ ) the punishments inflicted ) Him and patientl )orne# or ) those enDoined ) the priest# )ut $oluntaril underta*en# as ) fasts# pra ers# almsgi$ing# or also ) other wor*s of piet # and that therefore the )est penance is onl a new life: let him )e anathema 4cf' n' F.E ff'5' F&E Can' 1E' 1f an one sa s that the satisfactions ) which penitents atone for their sins through 2esus Christ are not a worship of ,od# )ut the traditions of men# o)scuring the doctrine of grace# the true worship of ,od# and the $er )eneficence of the death of Christ: let him )e anathema M 4cf'n' F.- 5' F&- Can' 1-' 1f an one sa s that the *e s ha$e )een gi$en to the Church onl to loose# and not also to )ind# and that therefore priests# ) imposing penalties on those who confess# act contrar to the institution of Christ% and that it is fiction that# after eternal punishment has )een remitted ) $irtue of the *e s# there usuall remains a temporal punishment to )e discharged: let him )e anathema 4cf' n' F.E5' Canons on E(treme ?nction M

F&A Can' 1 1f an one sa s that e(treme unction is not trul and properl a sacrament instituted ) our 9ord 2esus Christ 4cf'Mar* A:1C 5# and promulgated ) )lessed 2ames the Apostle 4 2as' -:1E5# )ut is onl a rite accepted ) the Fathers# or a human fiction: let him )e anathema 4cf' n' F.B ff5' F&B Can' &' 1f an one sa s that the sacred anointing of the sic* does not confer grace nor remit sins# nor alle$iate the sic*# )ut that it has alread ceased# as if it had at one time onl )een a healing grace: let him )e anathema 4cf' n' F.F5' F&/ Can' C' 1f an one sa s that the rite of e(treme unction and its practice# which the hol =oman Church o)ser$es# is opposed to the statement of the )lessed Apostle 2ames# and that it is therefore to )e changed# and can )e contemned without sin ) Christians: let him )e anathema 4cf' n' F1.5' F&F Can' E' 1f an one sa s that the priests of the Church# whom )lessed 2ames e(horts to )e )rought to anoint the sic*# are not the priests ordained ) a )ishop# )ut the elders ) age in each communit # and that for this reason a priest alone is not the proper minister of e(treme unction let him )e anathema 4cf' n' F1.5' MA=CE99?S 11 6A?9?S 1H 1--- + 1--FM

61?S 1H 1--F+1-ACJ?0C19 JF T=E0T# conclusion SESS1J0 II1 !2ul 1A# 1-A&" The Doctrine on Communion under )oth Species and that of 9ittle Children M 6reface F&Fa The hol # ecumenical# and general S nod of Trent# lawfull assem)led in the Hol Spirit with the same legates of the Apostolic See presiding has decreed that those things which relate to communion under )oth species# and to that of little children are to )e e(plained here# since in different places $arious monstrous errors concerning the tremendous an most hol sacrament of the Eucharist are )eing circulated ) the wiles of the e$il spirit% and for this reason in some pro$inces man seem to ha$e fallen awa from the faith and

from o)edience to the Catholic Church' Therefore# it warns all the faithful of Christ not to $enture to )elie$e8 teach# or preach hereafter a)out those matters# otherwise than is e(plained or defined in these decrees' Chap' 1' That 9a men and Clerics who not Jf 7ring Mass are not 7ound ) Di$ine 9aw to Communion under 7oth Species FC. Thus# the hol S nod itself# instructed ) the Hol Spirit# who is the Spirit of wisdom and understanding# the Spirit of counsel and piet # 41sa' 11:&5' and following the Dudgment and custom of the Church itself# declares and teaches that la men and clerics not officiating are )ound ) no di$ine law to recei$e the sacrament of the Eucharist under )oth species# and that without inDur to the faith there can )e no dou)t at all that communion under either species suffices for them for sal$ation' For although Christ the 9ord at the 9ast Supper instituted and deli$ered to the apostles this $enera)le sacrament under the species of )read and wine 4cf' Matt' &A:&A f'% Mar* 1E:&&% 9u*e &&:1F%1 Cor' 11:&C5# f'5# et# that institution and tradition do not contend that all the faithful of Christ ) an enactment of the 9ord are )ound 4can' 1# &5 to recei$e under )oth species 4can' 1# &5' 7ut neither is it rightl inferred from that si(th discourse in 2ohn that communion under )oth forms was commanded ) the 9ord 4can' C5# whate$er the understanding ma )e according to the $arious interpretations of the hol Fathers and Doctors' For# He who said: 3?nless ou eat the flesh of the Son of Man and drin* His )lood# ou shall not ha$e life in ou3 4 2ohn A:-E5# also said: 31f an one eat of this )read# he shall li$e fore$er3 4 2ohn A:-&5' And He who said: 3He that eateth m flesh# and drin*eth m )lood hath life e$erlasting3 4 2ohn A:--5 also said: 3The )read# which 1 shall gi$e# is m flesh for the life of the world3 4 2ohn A:-&5: and finall # He who said: 3He that eateth m flesh and drin*eth m )lood# a)ideth in me and 1 in him3 4 2ohn A:-B5# said ne$ertheless: 3He that eateth this )read# shall li$e fore$er3 4 2ohn A:-/5' Chap'&'The 6ower of the Church Concerning the Administration of the Sacrament of the Eucharist FC1 1t 4the Council5 declares furthermore that this power has alwa s )een in the Church# that in the administration of the sacraments# preser$ing their su)stance# she ma determine or change whate$er she ma Dudge to )e more e(pedient for the )enefit of those who recei$e them or for the $eneration of the sacraments# according to the $ariet of circumstances# times# and places' Moreo$er# the Apostle seems to ha$e intimated this in no o)scure manner# when he said: 39et a man so account of us as of the ministers of Christ and the dispensers of the m steries of ,od3 4 1 Cor' E:15% and that he himself used this power is >uite manifest in this sacrament as well as in man other things# not onl in this sacrament itself# )ut also in some things set down+with regard to its use# he sa s: 3The rest 1 will set in order when 1 come3 4 1 Cor' 11:&C5' Therefore hol mother Church# cognizant of her authorit in the administration of the sacraments# although from the )eginning of the Christian religion the use of )oth species was not infre>uent# ne$ertheless# since

that custom in the progress of time has )een alread widel changed# induced ) weight and Dust reasons# has appro$ed this custom of communicating under either species# and has decreed that it )e considered as a law# which ma not )e repudiated or )e changed at will without the authorit of the Church 4can' &5' Chap' C' Christ <hole and Entire and a True Sacrament is =ecei$ed under Either Species FC& Moreo$er# it declares that although our =edeemer# as has )een said )efore# at that 9ast Supper instituted this sacrament and ga$e it to the apostles under two species# et it must )e confessed that Christ whole and entire and a true sacrament is recei$ed e$en under either species alone# and that on that account# as far as regards its fruit# those who recei$e onl one species are not to )e depri$ed of an grace which is necessar for sal$ation 4can' C5' Chap' E' 9ittle Children are not 7ound to Sacramental Communion FCC Finall # the same hol S nod teaches that little children without the use of reason are not )ound ) an necessit to the sacramental communion of the Eucharist 4can' E'5# since ha$ing )een 3regenerated3 through 3the la$er3 of )aptism 4 Tit' C:-5# and ha$ing )een incorporated with Christ the cannot at that age lose the grace of the children of ,od which has alread )een attained% 0or is anti>uit # therefore# to )e condemned# if at one time it o)ser$ed this custom in some places' For# Dust as those most hol Fathers had good reason for an o)ser$ance of that period# so certainl it is to )e )elie$ed without contro$ers that the did this under no necessit for sal$ation' Canons on Communion ?nder 7oth Species and that of 9ittle Children M

FCE Can' 1' 1f an one sa s that each and e$er one of the faithful of Christ ought ) a precept of ,od# or ) necessit for sal$ation to recei$e )oth species of the most hol Sacrament: let him )e anathema 4cf' n' FC. 5' FC- Can' &' 1f an one sa s that the hol Catholic Church has not )een influenced ) Dust causes and reasons to gi$e communion under the form of )read onl to la man and e$en to clerics when not consecrating# or that she has erred in this: let him )e anathema 4cf' n'FC1 5' FCA Can' C' 1f an one denies that Christ whole and entire# who is the fountain and author of all graces# is

recei$ed under the one species of )read# )ecause# as some falsel assert# He is not recei$ed according to the institution of Christ Himself under )oth species: let him )e anathema 4cf' n' FC.#FC& 5' FCB Can' E' 1f an one sa s that for small children# )efore the ha$e attained the ears of discretion# communion of the Eucharist is necessar : let him )e anathema 4cf' n'FCC 5'

SESS1J0 II11 !Sept' 1B# 1-A&" The Doctrine on the Most Hol Sacrifice of the MassM FCBa The hol # ecumenical# and general S nod of Trent lawfull assem)led in the Hol Spirit with the same legates of the Apostolic See presiding# has decreed that the faith and doctrine concerning the great m ster of the Eucharist in the hol Catholic Church# complete and perfect in e$er wa # should )e retained and# after the errors and heresies ha$e )een repudiated# should )e preser$ed as of old in its purit % concerning this doctrine# since it is the true and the onl sacrifice# the hol Council# instructed ) the light of the Hol Spirit# teaches these matters which follow# and declares that the )e preached to the faithful'

Chap' 1'4 The 1nstitution of the Most Hol Sacrifice of the Mass 5 M FC/ Since under the former Testament !as the Apostle 6aul )ears witness" there was no consummation )ecause of the wea*ness of the 9e$itical priesthood# it was necessar !,od the Father of mercies ordaining it thus" that another priest according to the order of Melchisedech 4 ,en' 1E:1/ %6s' 1.F:E%He)' B:115 arise# our 9ord 2esus Christ# who could perfect 4 He)' 1.:1E5 all who were to )e sanctified# and lead them to perfection' He# therefore# our ,od and 9ord# though He was a)out to offer Himself once to ,od the Father upon the altar of the Cross ) the mediation of death# so that He might accomplish an eternal redemption for them 4edd': illic#there5# ne$ertheless# that His sacerdotal office might not come to an end with His death 4He)' B:&E# &B5 at the 9ast Supper# on the night He was )etra ed# so that He might lea$e to His )elo$ed spouse the Church a $isi)le sacrifice 4can' 15 !as the nature of man demands"# where) that )lood sacrifice once to )e completed on the Cross might )e represented# and the memor of it remain e$en to the end of the world 4 1 Cor' 11:&C ff'5 and its sa$ing grace )e applied to the remission of those sins which we dail commit# declaring Himself constituted 3a priest fore$er according to the order of Melchisedech3 6s' 1.F:E% offered to ,od the Father His own )od and )lood under the species of )read and wine# and under the s m)ols of those same things ga$e to the apostles !whom He then constituted priests of the 0ew Testament"# so that the might parta*e# and He commanded them and their successors in the priesthood in these words to ma*e

offering: 3Do this in commemoration of me# etc'3 4 9u*e &&:1F%1 Cor' 11:&C5# as the Catholic Church has alwa s understood and taught 4can' &5' For# after He had cele)rated the ancient feast of the 6asso$er# which the multitude of the children of 1srael sacrificed 4E(od' 1&:1 ff'5 in memor of their e(odus from Eg pt# He instituted a new 6asso$er# Himself to )e immolated under $isi)le signs ) the Church through the priests# in memor of His own passage from this world to the Father# when ) the shedding of His )lood He redeemed us and 3deli$ered us from the power of dar*ness and translated us into His *ingdom 4Col' 1:1C 5' FCF And this# indeed# is that 3clean o)lation3 which cannot )e defiled ) an unworthiness or malice on the part of those who offer it% which the 9ord foretold through Malachias must )e offered in e$er place as a clean o)lation 4Mal' 1:11 5 to His name# which would )e great among the gentiles# and which the Apostle 6aul writing to the Corinthians has clearl indicated# when he sa s that the who are defiled ) participation of the 3ta)le of the de$ils3 cannot )ecome parta*ers of the ta)le of the 9ord 4 1 Cor' 1.:&15# understanding ) ta)le in each case# the altar' 1t is finall that 4sacrifice5 which was prefigured ) $arious t pes of sacrifices# in the period of nature and the 9aw 4 ,en' E:E%/:&.%1&:/%&&% E(: passim5# inasmuch as it comprises all good things signified ) them# as )eing the consummation and perfection of them all' Chap'&' 4 The Sacrifice is a Hisi)le 6ropitiation for the 9i$ing and the Dead 5 FE. And since in this di$ine sacrifice# which is cele)rated in the Mass# that same Christ is contained and immolated in an un)lood manner# who on the altar of the Cross 3once offered Himself3 in a )lood manner 4 He)' F:&B5# the hol S nod teaches that this is trul propitiator 4can' C5# and has this effect# that if contrite and penitent we approach ,od with a sincere heart and right faith# with fear and re$erence# 3we o)tain merc and find grace in seasona)le aid3 4 He)' E:1A5' For# appeased ) this o)lation# the 9ord# granting the grace and gift of penitence# pardons crimes and e$en great sins' For# it is one and the same Hictim# the same one now offering ) the ministr of the priests as He who then offered Himself on the Cross# the manner of offering alone )eing different' The fruits of that o)lation !)lood # that is" are recei$ed most a)undantl through this un)lood one% so far is the latter from )eing derogator in an wa to Him 4can' E5' Therefore# it is offered rightl according to the tradition of the apostles 4can' C5# not onl for the sins of the faithful li$ing# for their punishments and other necessities# )ut also for the dead in Christ not et full purged' Chap' C'4Masses in Honor of the Saints 5

FE1 And though the Church has )een accustomed to cele)rate some Masses now and then in honor and in memor of the saints# et she does not teach that the sacrifice is offered to them# )ut to ,od alone# who has crowned them 4can' -5' Thence the priest is not accustomed to sa : 31 offer sacrifice to ou# 6eter and 6aul#88

M )ut gi$ing than*s to ,od for their $ictories# he implores their patronage# so that 3the themsel$es ma deign to intercede for us in hea$en# whose memor we cele)rate on earth3 4Missal5'

Chap' E' 4 The Canon of the Mass 5

FE& And since it is fitting that hol things )e administered in a hol manner# and this sacrifice is of all things the most hol # the Catholic Church# that it might )e worthil and re$erentl offered and recei$ed# instituted the sacred canon man centuries ago# so free from all error 4can' A5# that it contains nothing in it which does not especiall diffuse a certain sanctit and piet and raise up to ,od the minds of those who offer it' For this consists )oth of the words of ,od# and of the traditions of the apostles# and also of pious instructions of the hol 6ontiffs'

Chap' -'4 The Solemn Ceremonies of the sacrifice of the Mass 5 FEC And since such is the nature of man that he cannot easil without e(ternal means )e raised to meditation on di$ine things# on that account hol mother Church has instituted certain rites# namel # that certain things )e pronounced in a su)dued tone 4can' F5 in the Mass# and others in a louder tone% she has li*ewise 4can' B5 made use of ceremonies such as m stical )lessings# lights# incense# $estments# and man other things of this *ind in accordance with apostolic teaching and tradition# where) )oth the maDest of so great a sacrifice might )e commended# and the minds of the faithful e(cited ) these $isi)le signs of religion and piet to the contemplation of the most su)lime matters which lie hidden in this sacrifice'

Chap' A'4 The Mass in which the 6riest Alone Communicates5 FEE The hol S nod would wish indeed that at e$er Mass the faithful present recei$e communion not onl ) spiritual desire# )ut also ) the sacramentalreception of the Eucharist# so that a more a)undant fruit of this most hol Sacrifice ma )e )rought forth in them% et if that is not alwa s done# on that account it does not condemn 4can' /5# those Masses in which the priest alone communicates sacramentall # as pri$ate and illicit# )ut rather appro$es and commends them# since indeed these Masses should also )e considered as trul common# partl )ecause at these Masses the people communicate spirituall # and partl # too# )ecause the are cele)rated ) a pu)lic minister of the Church not onl for himself# )ut for all the faithful who )elong to the 7od of Christ'

Chap' B'4 The <ater to )e Mi(ed with <ine to )e Jffered in the Chalice 5 FE- The hol S nod then admonishes priests that it has )een prescri)ed ) the Church to mi( water with the wine to )e offered in the chalice 4can' F5# not onl )ecause the )elief is that Christ the 9ord did so# )ut also )ecause there came from His side water together with )lood 4 2ohn 1F:CE5# since ) this mi(ture the sacrament is recalled' And since in the Apocal pse of the )lessed 2ohn the peoples are called waters 4=e$' 1B:1# 1- 5# the union of the faithful people with Christ# their head# is represented'

Chap' /' 4The Mass not to )e Cele)rated in the Hernacular# and its M steries to )e E(plained to the 6eople5 FEA Although the Mass contains much instruction for the faithful# it has ne$ertheless not seemed e(pedient to the Fathers that it )e cele)rated e$er where in the $ernacular 4can' F5' For this reason# since the ancient rite of each church has )een appro$ed ) the hol =oman Church# the mother and teacher of all churches# and has )een retained e$er where# lest the sheep of Christ suffer hunger# and 3little ones as* for )read and there is none to )rea* it unto them3 4cf' 9am' E:E5# the hol S nod commands pastors and e$er one who has the care of souls to e(plain fre>uentl during the cele)ration of the Masses# either themsel$es or through others# some of the things which are read in the Mass# and among other things to e(pound some m ster of this most hol Sacrifice# especiall on Sunda s and feast da s' Chap' F'4 6reliminar =emar*s on the Following Canons 5 FEB 7ecause $arious errors ha$e )een disseminated at this time# and man things are )eing taught and discussions carried on ) man against this ancient faith founded on the hol ,ospel# on the traditions of the apostles# and on the doctrine of the hol Fathers# the hol S nod# after long and gra$e deli)erations o$er these matters# has resol$ed ) the unanimous consent of all the fathers# to condemn and to eliminate from the hol Church ) means of the following canons whate$er is opposed to this most pure faith and to this sacred doctrine' Canons on the Most Hol Sacrifice of the Mass M

FE/ Can' 1' 1f an one sa s that in the Mass a true and real sacrifice is not offered to ,od# or that the act of offering is nothing else than Christ )eing gi$en to us to eat: let him )e anathema 4cf' n' FC/ 5' FEF Can' &' 1f an one sa s that ) these words: 3Do this for a commemoration of me3 4 9u*e &&:1F%1 Cor' 11:&E5# Christ did not ma*e the apostles priests# or did not ordain that the and other priests might offer His own )od and )lood: let him )e anathema 4cf' n' FC/ 5' F-. Can' C' 1f an one sa s that the sacrifice of the Mass is onl one of praise and than*sgi$ing# or that it is a mere commemoration of the sacrifice consummated on the Cross# )ut not one of propitiation% or that it is of profit to him alone who recei$es% or that it ought not to )e offered for the li$ing and the dead# for sins# punishments# satisfactions# and other necessities: let him )e anathema 4cf' n' FE. 5' F-1 Can' E' 1f an one sa s that )lasphem is cast upon the most hol sacrifice of Christ consummated on the Cross through the sacrifice of the Mass# or that ) it He is disparaged: let him )e anathema 4cf' n' FE. 5' F-& Can' -' 1f an one sa s that it is a deception for Masses to )e cele)rated in honor of the saints and to o)tain their intercession with ,od# as the Church intends: let him )e anathema 4cf' n' FE1 5' F-C Can' A' 1f an one sa s that the canon of the Mass contains errors# and should therefore )e a)rogated: let him )e anathema 4cf' n' FE&5' F-E Can' B' 1f an one sa s that the ceremonies# $estments# and outward signs# which the Catholic Church uses in the cele)ration of Masses# are incenti$es to impiet rather than the ser$ices of piet : let him )e anathema 4cf' n'FEC 5' F-- Can' /' 1f an one sa s that Masses in which the priest alone communicates sacramentall # are illicit and are therefore to )e a)rogated: let him )e anathema 4cf' n' FEE5' F-A Can' F' 1f an one sa s that the rite of the =oman Church# according to which a part of the canon and the words of consecration are pronounced in a low tone# is to )e condemned# or that the Mass ought to )e cele)rated in the $ernacular onl # or that water should not )e mi(ed with the wine that is to )e offered in the chalice )ecause it is contrar to the institution of Christ: let him )e anathema 4cf' n' FEC# FE- f'5' SESS1J0 II111 !2ul 1-# 1-AC" F-A a The Doctrine on the Sacra ment of Jrders Chap' 1'4The 1nstitution of the 6riesthood of the 0ew 9aw5

F-B Sacrifice and priesthood are so united ) the ordinance of ,od that )oth ha$e e(isted in e$er law' Since# therefore# in the 0ew Testament the Catholic Church has recei$ed from the institution of the 9ord the hol # $isi)le sacrifice of the Eucharist# it must also )e confessed that there is in this Church a new $isi)le and e(ternal priesthood 4can' 15# into which the old has )een translated 4He)' B:1&5' Moreo$er# that this was instituted ) that same 9ord our Sa$ior 4can' C5# and that to the apostles and their successors in the priesthood was handed down the power of consecrating# of offering and administering His )od and )lood# and also of forgi$ing and retaining sins# the Sacred Scriptures show and the tradition of the Catholic Church has alwa s taught 4can' 15' Chap'&' 4The Se$en Jrders5 F-/ Moreo$er# since the ministr of this hol priesthood is a di$ine thing# it was proper that it should )e e(ercised more worthil and with deeper $eneration# that in the most well ordered arrangement of the Church# there should )e different orders of ministers 4 Matt' 1A:1F% 9u*e &&:1F%2ohn &.:&& f'5# who ) $irtue of their office should administer to the priesthood# so distri)uted that those who alread had the clerical tonsure should ascend through the minor to the maDor orders 4can' &5' For the Sacred Scriptures ma*e distinct mention not onl of the priests# )ut also of the deacons 4Acts A:- % 1 Tim' C:/ f'% 6hil' 1:15# and teach in the most impressi$e words what is especiall to )e o)ser$ed in their ordination% and from the $er )eginning of the Church the names of the following orders and the duties proper to each one are *nown to ha$e )een in use# namel those of the su)deacon# acol te# e(orcist# rector# and porter# though not of e>ual ran*% for the su)diaconate is classed among the maDor orders ) the Fathers and the sacred Councils# in which we also read $er fre>uentl of other inferior orders' Chap' C'4The Jrder of the 6riesthood is Trul a Sacrament5 F-F Since from the testimon of Scripture# apostolic tradition# and the un+ animous consensus of opinion of the Fathers it is e$ident that ) sacred ordination# which is performed ) words and outward signs# grace is conferred# no one can dou)t that order is trul and properl one of the se$en sacraments of the Church 4can' C 5' For the Apostle sa s: 31 admonish thee that thou stir up the grace of ,od which is in thee ) the imposition of m hands' For ,od has not gi$en us the spirit of fear# )ut of power and of lo$e and of so)riet 3 4& Tim' 1:A# B % cf' 1 Tim' E: 1E5' Chap' E'4 The Ecclesiastical Hierarch and Jrdination5 FA. 7ut since in the sacrament of orders# as also in )aptism and in confirmation# a sign is imprinted 4can' E5# which can neither )e effaced nor ta*en awa # Dustl does the hol S nod condemn the opinion of those who assert that the priests of the 0ew Testament ha$e onl a temporar power# and that those at one time rightl ordained can again )ecome la men# if the do not e(ercise the ministr of the word of ,od 4can' 1 5'

7ut if an one should affirm that all Christians without distinction are priests of the 0ew Testament# or that the are all endowed among themsel$es with an e>ual spiritual power# he seems to do nothing else than disarrange 4can' A5 the ecclesiastical hierarch # which is 3as an arm set in arra 3 4cf' Song' A:C5# Dust as if# contrar to the teaching of )lessed 6aul# all were apostles# all prophets# all e$angelists# all pastors# all doctors 4cf' 1 Cor' 1&:&F% Eph' E:115' Accordingl # the hol S nod declares that )esides the other ecclesiastical grades# the )ishops who ha$e succeeded the Apostles# )elong in a special wa to this hierarchial order# and ha$e )een 3placed !as the same Apostle sa s" ) the Hol Spirit to rule the Church of ,od3 4Acts &.:&F5# and that the are superior to priests# and administer the sacrament of confirmation# ordain ministers of the Church# and can perform man other offices o$er which those of an inferior order ha$e no power 4can' B5' The hol S nod teaches# furthermore# that in the ordination of )ishops# priests# and of other orders# the consent# or call# or authorit of the people# or of an secular power or magistrate is not so re>uired for the $alidit of the ordination% )ut rather it decrees that those who are called and instituted onl ) the people# or ) the ci$il power or magistrate and proceed to e(ercise these offices# and that those who ) their own temerit ta*e these offices upon themsel$es# are not ministers of the Church# )ut are to )e regarded as 3thie$es and ro))ers# who ha$e not entered ) the door3 4cf' 2ohn 1.:1% can' /5' These are the matters which in general it seemed well to the sacred Council to teach to the faithful of Christ regarding the sacrament of order' 1t has# howe$er# resol$ed to condemn the contrar in definite and appropriate canons in the following manner# so that all# ma*ing use of the rule of faith# with the assistance of Christ# ma )e a)le to recognize more easil the Catholic truth in the midst of the dar*ness of so man errors# and ma adhere to it'

Canons on the Sacrament of Jrder M FA1 Can' 1' 1f an one sa s that there is not in the 0ew Testament a $isi)le and e(ternal priesthood# or that there is no power of consecrating and offering the true )od and )lood of the 9ord# and of forgi$ing and retaining sins# )ut onl the office and )are ministr of preaching the ,ospel# or that those who do not preach are not priests at all: let him )e anathema 4cf' n'F-B FA.5' FA& Can' &' 1f an one sa s that )esides the priesthood there are in the Catholic Church no other orders# )oth maDor and minor# ) which as ) certain grades# there is an ad$ance to the priesthood: let him )e anathema 4cf' n' F-/5' FAC Can' C' 1f an one sa s that order or sacred ordination is not trul and properl a sacrament instituted ) Christ the 9ord# or that it is some human contri$ance# de$ised ) men uns*illed in ecclesiastical matters# or that it is onl a certain rite for selecting ministers of the word of ,od and of the sacraments: let him )e anathema 4cf' n' F-B# F-F 5' FAE Can' E' 1f an one sa s that ) sacred ordination the Hol Spirit is not imparted# and that therefore the )ishops sa in $ain: 3=ecei$e e the Hol Spirit3% or that ) it a character is not imprinted or that he who

has once )een a priest can again )ecome a la man: let him )e anathema 4cf' n' /-&5' FA- Can' -' 1f an one sa s that the sacred unction which the Church uses in hol ordination# is not onl not re>uired# )ut is to )e contemned and is pernicious as also are the other ceremonies of order: let him )e anathema 4cf' n' /-A5' FAA Can' A' 1f an one sa s that in the Catholic Church a hierarch has not )een instituted ) di$ine ordinance# which consists of the )ishops# priests# and ministers: let him )e anathema 4cf' n' FA.5' FAB Can' B' 1f an one sa s that the )ishops are not superior to priests% or that the do not ha$e the power to confirm and to ordain# or# that the power which the ha$e is common to them and to the priests% or that orders conferred ) them without the consent or call of the people or of the secular power are in$alid# or# that those who ha$e )een neither rightl ordained nor sent ) ecclesiastical and canonical authorit # )ut come from a different source# are lawful ministers of the word and of the sacraments: let him )e anathema 4cf' n' FA.5' FA/ Can' /' 1f an one sa s that the )ishops who are chosen ) the authorit of the =oman 6ontiff are not true and legitimate )ishops# )ut a human in$ention: let him )e anathema 4cf' n' FA. 5' SESS1J0 II1H !0JH' 11# 1-AC" Doctrine !Concerning the Sacrament of Matrimon " M FAF The first parent of the human race e(pressed the perpetual and indissolu)le )ond of matrimon under the influence of the di$ine Spirit# when he said: 3This now is )one of m )one# and flesh of m flesh' <herefore a man shall lea$e father and mother and shall clea$e to his wife8 and the shall )e two in one flesh3 4 ,en' &:&C f'% cf'Eph' -:C15' 7ut that ) this )ond two onl are united and Doined together# Christ the 9ord taught more openl # when referring to those last words# as ha$ing )een uttered ) ,od# He said: 3Therefore now the are not two# )ut one flesh3 4Matt' 1F:A 5# and immediatel ratified the strength of this same )ond# pronounced ) Adam so long ago in these words: 3<hat therefore ,od has Doined together# let no man put asunder3 4 Matt' 1F:A% Mar*1.:F5' 7ut the grace which was to perfect that natural lo$e# and confirm the indissolu)le union# and sanctif those united in marriage# Christ Himself# institutor and perfecter of the $enera)le sacraments# merited for us ) His passion' The Apostle 6aul intimates this# when he sa s: 3Men# lo$e our wi$es as Christ lo$ed the Church# and deli$ered himself up for it3 4Eph' -:&-5# directl adding: 3This is a great Sacrament% )ut 1 spea* in Christ and in the Church3 4Eph' -:C&5'

FB. Since# therefore# matrimon in the e$angelical law# ) grace through Christ# e(cels the ancient marriages# our hol Fathers# the Councils# and the tradition of the uni$ersal Church ha$e with good reason alwa s taught that it is to )e classed among the sacraments of the 0ew 9aw% and# since impious men of this age# madl raging against this teaching# ha$e not onl formed false Dudgments concerning this $enera)le sacrament# )ut according to their custom# introducing under the prete(t of the ,ospel a carnal li)ert # ha$e in writing and in word asserted man things foreign to the mind of the Catholic Church and to the general opinion appro$edP from the time of the apostles# not without great loss of the faithful of Christ# this hol and general S nod wishing to )loc* their temerit has decided# lest their pernicious contagion attract more# that the more prominent heresies and errors of the aforesaid schismatics are to )e destro ed# decreeing anathemas against these heretics and their errors' FB1 Can' 1' 1f an one sa s that matrimon is not trul and properl one of the se$en sacraments of the e$angelical 9aw# instituted ) Christ the 9ord#' )ut that it has )een in$ented ) men in the Church# and does not confer grace: let him )e anathema 4cf' n' FAF f'5' FB& Can' &' 1f an one sa s that it is lawful for Christians to ha$e se$eral" wi$es at the same time# and that it is not for)idden ) an di$ine law 4 Matt' 1F:E f'5: let him )e anathema 4cf' n'FAF f'5' FBC Can' C' 1f an one sa s that onl those degrees of consanguinit and# affinit which are e(pressed in 9e$iticus 41/:A f'5 can )e impediments to8 the contract of matrimon and can dissol$e it when contracted# and that the Church can dispense in some of these# or esta)lish more to impede or%in$alidate: let him )e anathema 4cf' n'1--. f'5' FBE Can' E' 1f an one sa s that the Church could not esta)lish impediments in$alidating marriage 4cf' Matt'1A:1F5% or that she has erred in esta)lishing them: let him )e anathema' FB- Can' -' 1f an one sa s that the )ond of matrimon can )e dissol$ed )ecause of heres # or grie$ous coha)itation# or $oluntar a)sence from the spouse: let him )e anathema' FBA Can' A' 1f an one sa s that matrimon contracted# )ut not consummated# is not dissol$ed ) a solemn religious profession of either one of the married persons: let him )e anathema' FBB Can' B' 1f an one sa s that the Church errs# M inasmuch as she has taught and still teaches that in accordance with e$angelical and apostolic doctrine 4 Matt' 1.: 1 1Cor' B5 the )ond of matrimon cannot )e dissol$ed )ecause of adulter of one of the married persons# and that )oth# or e$en the innocent one# who has gi$en no occasion for adulter # cannot during the lifetime of the other contract another marriage# and that he# who after the dismissal of the adulteress shall marr another# is guilt of adulter # and that she also# who after the dismissal of the adulterer shall marr another: let him )e anathema' FB/ Can' /' 1f an one sa s that the Church errs# when she decrees that for man reasons a separation ma

ta*e place )etween hus)and and wife with regard to )ed# and with regard to coha)itation# for a determined or indetermined time: let him )e anathema' FBF Can' F' 1f an one sa s that clerics constituted in sacred orders# or regulars who ha$e solemnl professed chastit # can contract marriage# and that such marriage is $alid# notwithstanding the ecclesiastical law or the $ow# and that the contrar is nothing else than a condemnation of marriage# and that all who feel that the ha$e not the gift of chastit !e$en though the ha$e $owed it" can contract marriage: let him )e anathema' Since ,od does not refuse that gift to those who see* it rightl # 3neither does he suffer us to )e tempted a)o$e that which we are a)le3 4 1 Cor' 1.:1C 5' F/. Can' 1.' 1f an one sa s that the married state is to )e preferred to the state of $irginit or celi)ac # and that it is not )etter and happier to remain in $irginit or celi)ac than to )e united in matrimon 4cf' Matt' 1F:11 f'%1 Cor' B:&- f'%&/+E.5: let him )e anathema' F/1 Can' 11' 1f an one sa s that the prohi)ition of the solemnization of marriages at certain times of the ear is a t rannical superstition# deri$ed from the superstition of the heathen# or condemns the )enedictions and other ceremonies which the Church ma*es use of in them: let him )e anathema' F/& Can' 1&' 1f an one sa s that matrimonial causes do not )elong to ecclesiastical Dudges: let him )e anathema 4see n'1-..a # 1--F f'5' SESS1J0 IIH !Dec' C and E# 1-AC" Decree Concerning 6urgator M F/C Since the Catholic Church# instructed ) the Hol Spirit# in conformit with the sacred writings and the ancient tradition of the Fathers in sacred councils# and $er recentl in this ecumenical S nod# has taught that there is a purgator 4see n' FE.#F-.5# and that the souls detained there are assisted ) the suffrages of the faithful# and especiall ) the accepta)le sacrifice of the altar# the hol S nod commands the )ishops that the insist that the sound doctrine of purgator # which has )een transmitted ) the hol Fathers and hol Councils# )e )elie$ed ) the faithful of Christ# )e maintained# taught# and e$er where preached' 9et the more difficult and su)tle 3>uestions#3 howe$er# and those which do not ma*e for 3edification3 4cf'1 Tim' 1:E5# and from which there is $er often no increase in piet # )e e(cluded from popular discourses to uneducated people' 9i*ewise# let them not permit uncertain matters# or those that ha$e the appearance of falsehood# to )e )rought out and discussed pu)licl ' Those matters on the contrar # which tend to a certain curiosit or superstition# or that sa$or of filth lucre# let them prohi)it as scandals and stum)ling )loc*s to the faithful

1n$ocation# Heneration and =elics of Saints# and on Sacred 1mages M

F/E The hol S nod commands all )ishops and others who hold the office of teaching and its administration# that in accordance with the usage of the Catholic and apostolic Church# recei$ed from prime$al times of the Christian religion# and with the consensus of opinion of the hol Fathers and the decrees of sacred Councils# the a)o$e all diligentl instruct the faithful on the intercession and in$ocation of the saints# the $eneration of relics# and the legitimate use of images# teaching them that the saints# who reign together with Christ# offer up their pra ers to ,od for men% and that it is good and useful to in$o*e them suppliantl and# in order to o)tain fa$ors from ,od through His Son 2esus Christ our 9ord# who alone is our =edeemer and Sa$ior# to ha$e recourse to their pra ers# assistance# and support% and that the who den that those saints who enDo eternal happiness in hea$en are to )e in$o*ed# thin* impiousl # or who assert that the do not pra for men# or that our in$ocation of them# to intercede for each of us indi$iduall # is idolatr # or that it is opposed to the word of ,od# and inconsistent with the honor of the 3one mediator of ,od and men 2esus Christ3 4cf'1 Tim' &:-5# or that it is foolish to pra $ocall or mentall to those who reign in hea$en' F/- That the hol )odies of the saints and also of the mart rs and of others li$ing with Christ# who were the li$ing 3mem)ers of Christ and the temple of the Hol Spirit3 4cf'1 Cor' C:1A%A:1F %& Cor' A:1A5# which are to )e awa*ened ) Him to eternal life and to )e glorified# are to )e $enerated ) the faithful# through which man )enefits are )estowed ) ,od on men# so that those who affirm that $eneration and honor are not due to the relics of the saints# or that these and other memorials are honored ) the faithful without profit# and that the places dedicated to the memor of the saints for the purpose of o)taining their help are $isited in $ain# let these )e altogether condemned# Dust as the Church has for a long time condemned and now condemns them again' F/A Moreo$er# that the images of Christ# of the Hirgin Mother of ,od# and of the other saints# are to )e placed and retained especiall in the churches# and that due honor and $eneration )e e(tended to them# not that an di$init or $irtue is )elie$ed to )e in them# for which the are to )e $enerated# or that an thing is to )e petitioned from them# or that trust is to )e placed in images# as at one time was done ) the gentiles# who placed their hope in idols 4cf' 6s' 1CE:1- f'5# )ut )ecause the honor which is shown them# is referred to the protot pes which the represent# so that ) means of the images# which we *iss and )efore which we )are the head and prostrate oursel$es# we adore Christ# and $enerate the saints# whose li*eness the )ear' This is what was sanctioned ) the decrees of the councils# especiall that of the second council of 01CEA# against the opponents of images 4see n' C.& ff'5' F/B 1ndeed let the )ishops diligentl teach this# that ) the accounts of the m steries of our redemption# portra ed in pictures or in other representations# the people are instructed and confirmed in the articles

of faith which should )e *ept in mind and constantl pondered o$er% then# too# that from all sacred images great profit is deri$ed not onl )ecause the people are reminded of the )enefits and gifts# which are )estowed upon them ) Christ# )ut also# )ecause through the saints the miracles of ,od and salutar e(amples are set )efore the e es of the faithful# so that the ma gi$e than*s to ,od for those things# ma fashion their own li$es and conduct in imitation of the saints# and )e stimulated to adore and lo$e ,od# and to culti$ate piet ' 7ut if an one should teach or maintain an thing contrar to these decrees# let him )e anathema' F// 1f an a)uses shall creep into these hol and salutar o)ser$ances# the hol S nod earnestl desires that the )e entirel a)olished# so that no representations of false dogma and those offering occasion of dangerous error to uneducated persons )e e(hi)ited' And if at times it happens that the accounts and narrati$es of the Hol Scripture# when this is of )enefit to the uneducated people# are portra ed and e(hi)ited# let the people )e instructed that not for that reason is the di$init represented# as if it can )e seen with )odil e es# or e(pressed in colors and figures' ' ' Decree Concerning 1ndulgences M F/F Since the power of granting indulgences was conferred ) Christ on the Church# and she has made use of such power di$inel gi$en to her# 4cf'Matt' 1A:1F% 1/:1/5 e$en in the earliest times# the hol S nod teaches and commands that the use of indulgences# most salutar to a Christian people and appro$ed ) the authorit of the sacred Councils# is to )e retained in the Church# and it condemns those with anathema who assert that the are useless or den that there is in the Church the power of granting them' ' ' '

Clandestinit 1n$alidating Matrimon M 4From Session II1I Chap' !1" 3Tametsi3 on the reformation of matrimon 5 FF. Although it is not to )e dou)ted that clandestine marriages made with the free consent of the contracting parties# are $alid and true marriages# so long as the Church has not declared them in$alid% and conse>uentl that the are Dustl to )e condemned# as the hol S nod condemns those with anathema# who den that the are true and $alid# and those also who falsel affirm that marriages contracted ) minors without the consent of parents are in$alid# and that parents can ma*e them sanctioned or $oid# ne$ertheless the hol Church of ,od for $er Dust reasons has alwa s detested and for)idden them' 7ut while the hol S nod recognizes that those prohi)itions ) reason of man8s diso)edience are no longer of an use# and considers the gra$e sins which ha$e their origin in such clandes tine marriage# especiall # indeed# the sins of those who remain in the state of damnation# after a)andoning the first wife# with whom the made a secret contract# while the pu)licl contract another# and li$e with her in continual adulter # since the Church# which does not Dudge what is hidden# cannot correct this e$il# unless a more efficacious remed )e applied# therefore ) continuing in the footsteps of the hol 9ateran Council 41H5 proclaimed under 100JCE0T 111#

it commands that in the future# )efore a marriage is contracted# pu)lic announcement )e made three times on three consecuti$e feast da s in the Church during the cele)ration of the Masses# ) the proper pastor of the contracting parties )etween whom the marriage is to )e contracted% after these pu)lications ha$e )een made# if no legitimate impediment is put in the wa # one can proceed with the cele)ration of the marriage in the open church# where the parish priest# after the man and woman ha$e )een >uestioned# and their mutual consent has )een ascertained# shall either sa : 31 Doin ou together in matrimon # in the name of the Father and of the Son# and of the Hol Spirit#3 or use other words# according to the accepted rite of each pro$ince' FF1 7ut if at some time there should )e a pro)a)le suspicion that a marriage m can )e maliciousl hindered# if so man pu)lications precede it# then either one pu)lication onl ma )e made# or the marriage ma )e cele)rated at once in the presence of the parish priest and of two or three witnesses% then )efore its consummation the pu)lications should )e made in the church# so that# if an impediments e(ist# the ma the more easil )e detected# unless the ordinar himself ma Dudge it ad$isa)le that the pu)lications )e dispensed with# which the hol S nod lea$es to his prudence and Dudgment' FF& Those who shall attempt to contract marriage otherwise than in the presence of the parish priest# or of another priest with the authorization of the parish priest or the ordinar # in the presence of two or three witnesses# the hol S nod renders a)solutel incapa)le of thus contracting marriage# and declares that contracts of this *ind are in$alid and nil# inasmuch as ) the present decree it in$alidates and annuls them' The Trinit and the 1ncarnation !against the ?nitarians" M 4From the ordinance of 6aul 1H# 3Cum >uorundam#3M Aug' B# 1---5

FFC Since the depra$it and ini>uit of certain men ha$e reached such a point in our time that# of those who wander and de$iate from the Catholic faith# $er man indeed not onl presume to profess different heresies )ut also to den the foundations of the faith itself# and ) their e(ample lead man awa to the destruction of their souls# we# in accord with our pastoral office and charit # desiring# in so far as we are a)le with ,od# to call such men awa from so gra$e and destructi$e an error# and with paternal se$erit to warn the rest# lest the fall into such impiet # all and each who ha$e hitherto asserted# claimed or )elie$ed that Almight ,od was not three in persons and of an entirel uncomposedand undi$ided unit of su)stance and one single simple essence of di$init % or that our 9ord is not true ,od of the same su)stance in e$er wa with the Father and the Hol Spirit# or that He was not concei$ed of the Hol Spirit according to the flesh in the wom) of the most )lessed and e$er Hirgin Mar # )ut from the seed of 2oseph Dust as the rest of men% or that the same 9ord and our ,od# 2esus Christ# did not su)mit to the most cruel death of the Cross to redeem us from sins and from eternal death# and to reunite us with the Father unto eternal life% or that the same most )lessed Hirgin Mar was not the true mother of ,od# and did not alwa s persist in the integrit of $irginit # namel # )efore )ringing forth# at )ringing forth# and alwa s after )ringing forth# on the part of the

omnipotent ,od the Father# and the Son# and the Hol Spirit# with apostolic authorit we demand and ad$ise# etc' The 6rofession of Faith of the Council of Trent M 4From the 7ull of 6ius 1H# 31niunctum no)is#3 0o$' 1C# 1-A-5 FFE 1# 0'# with firm faith )elie$e and profess all and e$er thing which is contained in the creed of faith# which the hol =oman Church uses# namel : 1 )elie$e M in one ,od the Father Almight # creator of hea$en and earth# of all things $isi)le and in$isi)le% and in one 9ord 2esus Christ# the onl +)egotten Son of ,od# and )orn of the Father )efore all ages# ,od of ,od# light of light# true ,od of true ,od# )egotten not made# consu)stantial with the Father# ) whom all things were made% who for us men and for our sal$ation descended from hea$en# and )ecame incarnate ) the Hol Spirit of the Hirgin Mar # and was made man% he was also crucified for us under 6ontius 6ilate# suffered and was )uried% and he rose on the third da according to the Scriptures# and ascended into hea$en% he sitteth at the right hand of the Father# and will come again with glor to Dudge the li$ing and the dead# of whose *ingdom there shall )e no end% and in the Hol Spirit# the 9ord and gi$er of life# who proceeds from the Father and the Son% who together with the Father and the Son is adored and glorified% who spo*e through the prophets% and in one hol Catholic and apostolic Church' 1 confess one )aptism for the remission of sins# and 1 await the resurrection of the dead# and the life of the world to come' Amen' FF- The apostolic and ecclesiastical traditions and all other o)ser$ances and constitutions of that same Church 1 most firml admit and em)race' 1 li*ewise accept Hol Scripture according to that sense which our hol Mother Church has held and does hold# whose 4office5 it is to Dudge of the true meaning and interpretation of the Sacred Scriptures% 1 shall ne$er accept nor interpret it otherwise than in accordance with the unanimous consent of the Fathers' FFA 1 also profess that there are trul and properl se$en sacraments of the 0ew 9aw instituted ) 2esus Christ our 9ord# and necessar for the sal$ation of man*ind# although not all are necessar for each indi$idual% these sacraments are )aptism# confirmation# the Eucharist# penance# e(treme unction# order# and matrimon % and 41 profess5 that the+ confer grace# and that of these )aptism# confirmation# and order cannot )e repeated without sacrilege' 1 also recei$e and admit the accepted and appro$ed rites of the Catholic Church in the solemn administration of all the aforesaid sacraments' 1 em)race and accept each and e$er thing that has )een defined and declared ) the hol S nod of Trent concerning original sin and Dustification' FFB 1 also profess that in the Mass there is offered to ,od a true# proper sacrifice of propitiation for the li$ing and the dead# and that in the most hol sacrament of the Eucharist there is trul # reall # and su)stantiall present the )od and )lood together with the soul and the di$init of our 9ord 2esus Christ# and that there ta*es place a con$ersion of the whole su)stance of )read into the )od # and of the whole

su)stance of the wine into the )lood% and this con$ersion the Catholic Church calls transu)stantiation' 1 also ac*nowledge that under one species alone the whole and entire Christ and the true sacrament are ta*en' FF/ 1 steadfastl hold that a purgator e(ists# and that the souls there detained are aided ) the pra ers of the faithful% li*ewise that the saints reigning together with Christ should )e $enerated and in$o*ed# and that the offer pra ers to ,od for us# and that their relics should )e $enerated' 1 firml assert that the images of Christ and of the Mother of ,od e$er Hirgin# and also of the other saints should )e *ept and retained# and that due honor and $eneration should )e paid to them% 1 also affirm that the power of indulgences has )een left in the Church ) Christ# and that the use of them is especiall salutar for the Christian people' FFF 1 ac*nowledge the hol Catholic and apostolic =oman Church as the mother and teacher of all churches% and to the =oman 6ontiff# the successor of the )lessed 6eter# chief of the Apostles and $icar of 2esus Christ# 1 promise and swear true o)edience' 1... Also all other things taught# defined# and declared ) the sacred canons and ecumenical Councils# and especiall ) the sacred and hol S nod of Trent# !and ) the ecumenical Council of the Hatican# Mparticularl concerning the primac of the =oman 6ontiff and his infalli)le teaching"# 1 without hesitation accept and profess% and at the same time all things contrar thereto# and whate$er heresies ha$e )een condemned# and reDected# and anathematized ) the Church# 1 li*ewise condemn# reDect# and anathematize' This true Catholic faith# outside of which no one can )e sa$ed# !and" which of m own accord 1 now profess and trul hold# 1# 0'# do promise# $ow# and swear that 1 will# with the help of ,od# most faithfull retain and profess the same to the last )reath of life as pure and in$iola)le# and that 1 will ta*e care as far as lies in m power that it )e held# taught# and preached ) m su)Dects or ) those o$er whom ) $irtue of m office 1 ha$e charge# so help me ,od# and these hol ,ospels of ,od' ST' 61?S H 1-AA+1-B& Errors of Michael du 7a !7A11" M 4Condemned in the 7ull 3E( omni)us afflictioni)us#3 Jct' 1# 1-AB5 1..1 1' 0either the merits of an angel nor of the first man still in the state of integrit are called grace' 1..& &' 2ust as an e$il wor* ) its nature is deser$ing of eternal death# so a good wor* ) its own nature is meritorious of eternal life' 1..C C' Felicit would )e the reward# and not grace )oth for the good angels and for the first man# if he had perse$ered in that state e$en to the end of his life' 1..E E' Eternal life was promised to integral man and to the angel in $iew of good wor*s# and good wor*s in

themsel$es from the law of nature suffice for attaining it' 1..- -' 1n the promise made )oth to the angel and to the first man is contained the disposition of natural Dustice# where) for good wor*s without an other regard eternal life is promised to the Dust' 1..A A' 7 the natural law it has )een ordained for man that# if he would perse$ere in o)edience# he would attain to that life# in which he could not die' 1..B B' The merits of the first integral man were the gifts of the first creation# )ut according to the manner of speech in Sacred Scripture the are not rightl called grace% for this reason the should )e called merits onl # not also grace' 1../ /' 1n the redeemed through the grace of Christ no good merit can )e found# which ma not )e freel )estowed upon one who is unworth ' 1..F F' ,ifts )estowed upon integral man and to an angel# perhaps not to )e condemned ) reason# can )e called grace% )ut# according to the use of Sacred Scripture# these gifts which were )estowed through 2esus Christ upon those )adl meriting and unworth of them are understood onl ) the name of grace% therefore# neither the merits nor the reward# which is rendered to them# should )e called grace' 1.1. 1.' The remission of temporal punishment# which often remains after the forgi$eness of sin# and the resurrection of the )od must properl )e ascri)ed onl to the merits of Christ' 1.11 11' The fact that ha$ing li$ed piousl and Dustl in this mortal life e$en to the end of life we attain eternal life# should not )e imputed to the grace of ,od# )ut to the natural order instantl ordained in the )eginning of creation ) the Dust Dudgment of ,od% neither in this recompense of goods is regard paid to the merit of Christ# )ut onl to the first institution of the human race# in which it is ordained ) the natural law that ) the Dust Dudgment of ,od eternal life is paid for o)edience to His mandates' 1.1& 1&' The opinion of 6elagius is: A good wor* performed without the grace of adoption# is not meritorious of the hea$enl *ingdom' 1.1C 1C' ,ood wor*s# performed ) the sons of adoption# do not recei$e a consideration of merit from the fact that the are done through the spirit of adoption which li$es in the hearts of the sons of ,od# )ut onl from the fact that the are conforma)le to law# and )ecause through them o)edience is preferred to law' 1.1E 1E' The good wor*s of the Dust do not recei$e on the da of the last Dudgment a fuller reward than the deser$e to recei$e ) the Dust Dudgment of ,od' 1.1- 1-' The reason of merit does not consist in this# that he who wor*s well should ha$e grace and the

indwelling Hol Spirit# )ut in this onl # that he o)e s the di$ine law' 1.1A 1A' That is not true o)edience of the law# which is done without charit ' 1.1B 1B' The are in agreement with 6elagius who sa that it is necessar for reason of merit# that man through the grace of adoption )e lifted up to a deified state' 1.1/ 1/' The wor*s of the catechumens# as faith and penance performed )efore the remission of sins# are merits for eternal life% and the will not attain this life# unless the impediments of preceding faults are first ta*en awa ' 1.1F 1F' The wor*s of Dustice and temperance which Christ performed# ha$e not o)tained greater $alue from the dignit of the person operating' 1.&. &.' 0o sin is $enial ) its own nature# )ut e$er sin deser$es eternal punishment' 1.&1 &1' The su)limation and e(altation of human nature in participation with the di$ine nature has )een due to the integrit of the first condition# and hence must )e called natural# and not supernatural' 1.&& &&' The agree with 6elagius who understand the te(t of the Apostle to the =omans: 3The nations# who do not ha$e a law# do naturall the things# which are of the law3 4=om' &:1E5# concerning nations who do not possess the grace of faith' 1.&C &C' A)surd is the opinion of those who sa that man from the )eginning# ) a certain supernatural and gratuitous gift# was raised a)o$e the condition of his nature# so that ) faith# hope# and charit he cherished ,od supernaturall ' 1.&E &E' 7 $ain and idle men# in *eeping with the foll of philosophers# is the opinion de$ised which must )e referred to 6elagianism# that man was so constituted from the )eginning that through gifts added upon nature ) the )ount of the Creator he was raised and adopted into the sonship of ,od' 1.&- &-' All wor*s of infidels are sins# and the $irtues of philosophers are $ices' 1.&A &A' The integrit of the first creation was not the undeser$ed e(altation of human nature# )ut its natural condition' 1.&B &B' Free will# without the help of ,od8s grace# has onl power for sin' 1.&/ &/' 1t is a 6elagian error to sa that free will has the power to a$oid an sin'

1.&F &F' 0ot onl are the 3thie$es3 and 3ro))ers3 who den that Christ is the wa and 3the door3 of the truth and life# )ut also whoe$er teaches that there can )e ascent 4cf' 2ohn 1.:1% to the wa of Dustice !that is to an Dustice" otherwise than through Him# 1.C. C.' or# that man can resist an temptation without the help of His grace# so that he ma not )e led into it and not )e o$ercome ) it' 1.C1 C1' 6erfect and sincere charit # which is from a 3pure heart and good conscience and a faith not feigned3 41 Tim' 1:-5# can )e in catechumens as well as in penitents without the remission of sins' 1.C& C&' That charit which is the fullness of the law is not alwa s connected with the remission of sins' 1.CC CC' A catechumen li$es Dustl and rightl and holil # and o)ser$es the commandments of ,od# and fulfills the law through charit # which is onl recei$ed in the la$er of )aptism# )efore the remission of sins has )een o)tained' 1.CE CE' That distinction of a twofold lo$e# namel a natural one# ) which ,od is lo$ed as the author of nature# and of a gratuitous lo$e# ) which ,od is lo$ed as one who )lesses# is $ain and false and de$ised to ridicule the sacred literature and most of the testimonies of the ancients' 1.C- C-' E$er action which a sinner# or a sla$e of sin performs is a sin' 1.CA CA' 0atural lo$e which arises from the force of nature# is defended ) some doctors according to philosoph alone through the pride of human presumption with inDur to the Cross of Christ' 1.CB CB' He agrees with 6elagius# who ac*nowledges an thing as a natural good# that is# whate$er he thin*s has arisen from the forces of nature alone' 1.C/ C/' All lo$e of a rational creature is either $icious cupidit # ) which the world is lo$ed# which is prohi)ited ) 2ohn% or that praiseworth charit ) which 3when poured forth3 ) the Hol Spirit in our heart 4=om' -:-5# ,od is lo$ed' 1.CF CF' <hat is $oluntaril done# e$en though it )e done ) necessit # is ne$ertheless freel done' 1.E. E.' 1n all his actions a sinner ser$es his ruling passion' 1.E1 E1' This measure of freedom# which is of necessit # is not found in the Scriptures under the name of freedom# )ut is merel the name for freedom from sin' 1.E& E&' 2ustice# ) which an impious person is Dustified ) faith# consists formall in the o)edience of

mandates# which is the Dustice of wor*s% not howe$er in an grace 4ha)itual5 infused into the soul# ) which man is adopted into the sonship of ,od and renewed according to the interior man and made a sharer of the di$ine nature# so that# thus renewed through the Hol Spirit# he can in turn li$e well and o)e the mandates of ,od' 1.EC EC' 1n persons who are penitent )efore the sacrament of a)solution# and in catechumens )efore )aptism# there is true Dustification# et separated from the remission of sin' 1.EE EE' 1n most good wor*s performed ) the faithful# simpl to o)e the mandates of ,od# such as o)edience to parents# pa ing a trust# a)stain ing from homicide# theft# fornication# certain men are Dustified# )ecause these are o)edience to the law and the true Dustice of the law% and et the do not o)tain for them the increments of the $irtues' 1.E- E-' The sacrifice of the Mass is a sacrifice for no other reason than for that general one ) which 3e$er wor* is performed that man ma )e closel connected with ,od in hol association'3 M 1.EA EA' Holuntariness does not pertain to the essence and definition of sin# nor is it a >uestion of definition# )ut of cause and origin# whether e$er sin is )ound to )e $oluntar ' 1.EB EB' Therefore original sin trul has the essence of sin without an relation and respect to will# from which it had its origin' 1.E/ E/' Jriginal sin is $oluntar in the ha)itual will of a child and ha)ituall dominates the child# in this# that a child does not act contrar to the freedom of the will' 1.EF EF' And from an ha)ituall dominating will it comes to pass that a small child# d ing without the sacrament of regeneration# when he has attained the use of reason actuall holds ,od in hatred# )lasphemes ,od# and resists the law of ,od' 1.-. -.' 7ad desires# to which reason does not consent# and which man unwillingl suffers# are prohi)ited ) the precept: 3Thou shalt not co$et3 4cf' E(od' &.:1B5' 1.-1 -1' Concupiscence# whether the law of the mem)ers# and its depra$ed desires which men e(perience against their will# are the true diso)ediences of the law' 1.-& -&' E$er crime is of this nature# that it can corrupt its author and all posterit in the wa in which the first transgression corrupted' 1.-C -C' As much as arises from the force of transgression# so much of merited e$ils do the contract from the one generating# those who are )orn with lesser faults as well as those who are )orn with greater ones'

1.-E -E' This definiti$e opinion# that ,od has gi$en no impossi)le commands to man# is falsel attri)uted to Augustine# whereas it )elongs to 6elagius' 1.-- --' ,od would not ha$e had the power from the )eginning to create such a man as is )orn now' 1.-A -A' There are two things in sin# an act and guilt% when# howe$er# the act has passed# nothing remains e(cept the guilt and the o)ligation to pa the penalt ' 1.-B -B' Therefore# in the sacrament of )aptism or in the a)solution of the priest the guilt of the sin onl is ta*en awa # and the ministr of the priests frees from guilt alone' 1.-/ -/' A penitent sinner is not $i$ified ) the ministr of a priest who a)sol$es# )ut ) ,od alone# who ) suggesting and inspiring penance# $i$ifies and )rings him )ac* to life% howe$er# ) the ministr of the priest on the other hand# the guilt alone is ta*en awa ' 1.-F -F' <hen ) almsgi$ing and other wor*s of penance we ma*e satis+ faction to ,od for temporal punishments# we do not offer a worth price to ,od for our sins# as some erring persons affirm !for otherwise# at least in some part# we should )e redeemers"% )ut we do something# in $iew of which the satisfaction of Christ is applied and communicated to us' 1.A. A.' Through the sufferings of the saints communicated in indulgences# our sins are not properl atoned for% )ut through a communion of charit their sufferings are communicated to us# that we# who were freed ) the price of the )lood of Christ from punishments due to sins# ma )e worth ' 1.A1 A1' That famous distinction of the doctors# that the mandates of the di$ine law are fulfilled in two wa s: in one wa # in so far as pertains to the su)stance of the wor*s alone% in the other wa # in so far as pertains to a definite manner# namel # according to which the can guide the doer to eternal life !that is in the meritorious manner"# is fa)ricated and should )e reDected' 1.A& A&' That distinction also ) which a wor* is called good in two wa s# either )ecause it is right and good from its o)Dect and all its circumstances !which is usuall termed moral"# or )ecause it is meritorious of the eternal *ingdom# in so far as it proceeds from a li$ing mem)er of Christ the Spirit of charit # must )e reDected' 1.AC AC' Moreo$er that distinction of a twofold Dustice# one which is )rought to pass through the indwelling Spirit of charit # the other which arises from the inspiration of the Hol Spirit e(citing the heart to penance# )ut not et dwelling in the heart and diffusing charit in it# ) which the Dustification of the di$ine law ma )e fulfilled# is similarl condemned'

1.AE AE' And li*ewise that distinction of a twofold $i$ification# the one# ) which a sinner is $i$ified# when the resolution to penance and the )eginning of a new life through the grace of ,od inspire him% the other# ) which he is $i$ified who is trul Dustified and is made a li$ing )ranch on the $ine for Christ# is e>uall deceitful and in no wa consonant with the Scriptures' 1.A- A-' Some good# or at least not )ad use of free will can )e admitted onl ) a 6elagian error% and he who *nows and teaches this# does inDur to the grace of Christ' 1.AA AA' Hiolence alone repels the natural li)ert of man' 1.AB AB' Man sins# e$en to damnation# in what he does ) necessit ' 1.A/ A/' 6urel negati$e infidelit in those among whom Christ has not )een preached# is a sin' 1.AF AF' The Dustification of a wic*ed man ta*es place formall through o)edience to the law# not# howe$er# through the hidden communication and the inspiration of grace# which ma*es those Dustified ) it fulfill the law' 1.B. B.' Man e(isting in the state of mortal sin# or under the penalt of eternal damnation can ha$e true charit % and e$en perfect charit can e(ist along with the guilt of eternal damnation' 1.B1 B1' Through contrition e$en when Doined with perfect charit and with the desire to recei$e the sacrament# a crime is not remitted without the actual reception of the sacrament# e(cept in case of necessit # or of mart rdom' 1.B& B&' All afflictions of the Dust are punishments for sins themsel$es# therefore# )oth 2o) and the mart rs suffered what the suffered on account of sins' 1.BC BC' 0o one e(cept Christ is free from original sin% hence# the 7lessed Hirgin died )ecause of sin contracted from Adam# and all of her afflictions in this life as well as those of other Dust persons were the punishments for actual sin# or for original sin' 1.BE BE' Concupiscence in the regenerated who ha$e fallen )ac* into mortal sin# and in those in whom it dominates# is a sin# as also are other )ad ha)its' 1.B- B-' The )ad impulses of concupiscence in the state of depra$ed man are prohi)ited ) the precept: 3Thou shalt not co$et3 4E(od' &.:1B5' hence# a man aware of these and not consenting# transgresses the precept: 3Thou shalt not co$et#3 although the transgression is not to )e classed as a sin' 1.BA BA' As long as there is something of carnal concupiscence in one who lo$es# he does not fulfill the

precept: 3Thou shalt lo$e the 9ord with th whole heart3 4Deut' A:-% Matt' &&:CB5' 1.BB BB' 9a)orious satisfactions of those who are Dustified are of no a$ail to e(piate condignl the temporal punishments remaining after the fault has )een remitted' 1.B/ B/' The immortalit of the first man was not a )enefit of grace# )ut a natural condition' 1.BF BF' The opinion of the doctors that the first man could ha$e )een created ) ,od and esta)lished without natural Dustice# is false' 1./. These opinions ha$e )een carefull considered and e(amined )efore us% although some of them could )e maintained in some wa #M et in the strict and proper sense intended ) those asserting them# we condemn them respecti$el as heretical# erroneous# suspect# rash# scandalous# and as gi$ing offense to pious ears' E(changes !i'e'# E(changing of Mone # 6romissor 0otes" M 4From the ordinance 31n earn pro nostro#3 2an &/# 1-B15 1./1 First !then" we condemn all those e(changes which are called fictitious# !elsewhere# dr "# and are so de$ised that the contracting parties at certain mar*et places or at other localities pretend to solemnize e(changes% at which places those who recei$e mone # actuall hand o$er their letters of e(change# )ut the are not sent# or the are so sent that# when the time has passed the are )rought )ac* $oid# whence the had set out% or# e$en when no letters of this *ind were handed o$er# the mone is finall demanded with interest# where the contract had )een solemnized% for )etween gi$ers and recei$ers e$en from the )eginning it had )een so decided# or surel such was the intention# and there is no one who in the mar*etplaces or the a)o$e mentioned places ma*es pa ment# when such letters are recei$ed' And similar to this e$il is also that# when mone or deposits or ) another name fictitious e(changes are handed o$er so that afterwards in the same place or elsewhere the are paid )ac* with interest' 1./& 7ut e$en in the e(changes which are called real# sometimes# as it is reported to me# )an*ers put off the prescri)ed term of pa ment# when a profit has )een recei$ed according to tacit or e(pressed agreement or e$en onl a promise' All these things we declare to )e usurious# and strictl prohi)it their )eing done' ,=E,J=@ I111 1-B&+1-/6rofession of Faith 6rescri)ed for the ,ree*s M 4From the acts concerning the union of the ,reco+=ussian church# 1-B-5

1./C 1# 0'# in firm faith )elie$e and profess each and e$er thing which is contained in the Creed of faith# which the hol =oman Church uses# namel : 1 )elie$e in one ,od 4as in the 0icean+Constantinopolitan Creed# n' /A# FFE5' 1./E 1 also )elie$e# and 1 accept and profess all the things which the hol ecumenical S nod of F9J=E0CE defined and declared concerning the union of the western and eastern Church# namel that the Hol Spirit is eternall from the Father and the Son% and that He has His essence and His su)sistent )eing from the Father and from the Son together% and that He proceeds from )oth eternall # as from one principle and ) a single procession# since what the hol Doctors and Fathers sa comes to mean the same thing# that from the Father through the Son the Hol Spirit proceeds# and that the Son# according to the ,ree*s# is also the cause# and according to the 9atins# indeed the principle of the su)sistence of the Hol Spirit# as is the Father' All things# howe$er# which are of the Father# the Father Himself has gi$en to His onl +)egotten Son in generation# outside of )eing the Father% the $er fact that the Hol Spirit proceeds from the Son# the Son himself eternall has from the Father# ) whom He has also )een eternall )egotten' And that the e(planation of these words# 3Filio>ue#3 for the sa*e of declaring the truth# and )ecause of imminent necessit # has lawfull and reasona)l )een added to the Creed' ' ' ' The te(t follows from the decrees of the union of the ,ree*s' Council of F9J=E0CE' 1./- 7esides# 1 profess and accept all the other things which the hol =oman and Apostolic Church# according to the decrees of the hol ecumenical general S nod of T=E0T# proposed and prescri)ed should )e professed and accepted# as well as the contents in the a)o$e mentioned creeds of faith# as follows: Apostolic ' ' ' and all the rest# as in the profession of faith of T=E0T 4n'FF- ff'5'

S1IT?S H 1-/- + 1-F. ,=E,J=@ I1H 1-F. + 1-F1 ?=7A0 H11 1-F. 100JCE0T 1I 1-F1 C9EME0T H111 1-F&+1A.The Facult of 7lessing Sacred Jils M 4From the 1nstruction concerning the rites of the 1talo+,ree*s# August C.# 1-F-5 1./A !C" ' ' ' ,ree* priests are not to )e forced to accept the hol oils# e(cept the chrism from the 9atin diocesan )ishops# since oils of this *ind are produced and )lessed ) them in the furnishing of the oils and the presensation of the sacraments according to the ancient rite' ' ' ' 9et them )e forced to accept chrism# howe$er# which# e$en according to their rite# cannot )e )lessed e(cept ) a )ishop'

Jrdination of Schismatics 4From the same 1nstruction5 M 1./B !E" Those ordained ) schismatic )ishops# who ha$e )een otherwise dul ordained# the due form ha$ing )een o)ser$ed# recei$e# indeed# ordination# )ut not Durisdiction' A)solution of Jne in a)sentia M 4From the Decree of the Hol Jffice# 2une &.# 1A.&5 1.// His Holiness ' ' ' condemned and for)ade as false# rash# and scandalous the proposition# namel # 3that it is lawful through letters or through a messenger to confess sins sacramentall to an a)sent confessor# and to recei$e a)solution from that same a)sent confessor#3 and orders in turn that that proposition thereafter not )e taught in pu)lic or pri$ate gatherings# assem)lies# and congresses% and that it ne$er in an case )e defended as pro)a)le# )e gi$en the stamp of appro$al# or )e reduced in an wa to practice' 1./F According to an opinion of the Hol Jffice# pu)lished repeatedl !especiall on 2une B# 1A.C# and 2anuar &E# 1-&&" under Clement H111 and 6aul H# this decree also in a di$ided sense# i'e'# on confession and on a)solution separatel # is sound% to the decree of the Hol Jffice a repl was made on 2ul 1E' 1A.-: 3The most hol has decreed that the mentioned interpretation of 6' Suarez on the a)o$e mentioned decree 4namel # on the di$ided sense5 is not ade>uate#3 and# according to a decree of the Congregation of the Fathers Theologians on 2une B# 1A.C# it cannot )e supported 3from that case# when upon onl signs of repentance )eing gi$en and reported to a priest who is present# a)solution is gi$en one on the $er point of death after confession of sins was made to an a)sent priest# since it contains an entirel conflicting difficult '3 This decree# 3) the aforesaid Supreme 6ontiffs3 is said to ha$e )een appro$ed in a decree pu)lished on 2anuar &E# 1A&&# ) a cardinal# one of the 1n>uisitors# together with some theologians# and is pu)lished a second time: according infants in 1tal and adDacent islands# since this was e(pressl for)idden 4see n' 1E-F5 them ) Clement Hlll in the ear 1-F-' to a decree of 2anuar &E# 1A&&# 3from the case of that sic* person# to whomon the $er point of death upon petitioning for confession and after signs of repentance were gi$en# and reported to a priest who is coming# a)solution is gi$en# although !the circumstances" contain conflicting reason# no contro$ers can arise o$er the spo*en decree of Clement H111'88 M 9EJ I1 1A.6A?9 H 1A.-+1A&1 The Aids or Efficac of ,race M

4From the formula for ending disputes sent to the superior generals of the Jrder of 6reachers and of theSociet of 2esus# Sept' -# 1A.B5 1.F. 1n the matter of aids 4de au(iliis5 the right is granted ) the Supreme 6ontiff not onl to the disputants )ut also to the consultors of returning to their countries and their homes% and it is added that this will )e so that His Holiness ma promulgate at an opportune time the declaration and conclusion which were awaited' 7ut it was most seriousl for)idden ) the same Most Hol 9ordship that in treating this >uestion an one either >ualif the position opposite his own or note it with an censure' E$en more he desires that the in turn a)stain from harsh words indicating )itterness of mind' M ,=E,J=@ IH 1A&1 + 1A&C ?=7A0 H111 1A&C + 1AEE 100JCE0T I 1AEE+1A-Error of the Dual Head of the Church !or the 6rimac of =' 6'" M 4From the decree of the Sacred Jffice# 2an' &E# 1AEB5 1.F1 The most hol ' ' ' has decreed and declared hereticalthis proposition so presented that it esta)lished an e(act e>ualit )etween St' 6ETE= and St' 6aul# without su)ordination and su)Dection of St' 6aul to St' 6eter in supreme power# and in the rule of the uni$ersal Church: 3St' 6ETE= and St' 6aul are the two princes of the Church who form one head# or: there are two Catholic heads and supreme leaders Jf the Catholic Church# Doined in highest unit )etween themsel$es3% or# 3the head Jf the Catholic Church consists of two who are most di$inel united into one3% or# 3there are two supreme pastors and guardians of the Church# who form one head onl '3 Errors !-" of Cornelius 2ansen M 4E(cerpts from 3Augustinus3 and condemned in the Constitutions 3Cum occasione#3 Ma C1' 1A-/5 1.F& 1' Some of ,od8s precepts are impossi)le to the Dust# who wish and stri$e to *eep them# according to the present powers which the ha$e% the grace# ) which the are made possi)le# is also wanting' Declared and condemned as rash# impious# )lasphemous# condemned ) anathema# and heretical' 1.FC &' 1n the state of fallen nature one ne$er resists interior grace' Declared and condemned as heret ical'

1.FE C' 1n order to merit or demerit in the state of fallen nature# freedom from necessit is not re>uired in man# )ut freedom from e(ternal compulsion is sufficient' Declared and condemned as heretical' 1.F- E' The Semipelagians admitted the necessit of a pre$enient interior grace for each act# e$en for the )eginning of faith% and in this the were heretics# )ecause the wished this grace to )e such that the human will could either resist or o)e ' Declared and condemned a s false and heretical' 1.FA -' 1t is Semipelagian to sa that Christ died or shed His )lood for all men without e(ception' Declared and condemned as false# rash# scandalous# and intended in this sense# that Christ died for the sal$ation of the predestined# impious# )lasphemous# contumelious# dishonoring todi$inepiet # and heretical' The Aids or Efficac of ,race M 4From the decree against the 2ansenists# April &C# 1A-E5 1.FB 7ut# since at =ome as well as elsewhere there are )eing circulated certain assertions# acts# manuscripts# and# perchance# printed documents of the Congregations held in the presence of most happil reigning Clement H111 and 6aul H on the >uestion of 3Aids of Di$ine ,race#3 )oth under the name of Francis 6a ne# once Dean of the =oman =ota# and under the name of Fr' Thomas of 9emos# J'6'# and of other prelates and theologians# who# as it is asserted# were present at the aforementioned Congregations# )esides a certain autograph or e(emplar of the Constitution of the same 6aul H on the definition of the aforesaid >uestionJn Aids#and of the condemnation of the opinion or opinions of 9ouis Molina# S'2'# His Holiness ) the present decree declares and decrees that no trust at all is to )e placed in the a)o$e+mentioned assertions# acts# on )ehalf of the opinion of the 7rothers# J'S'D'# as well as of 9ouis Molina and of the other religious# S'2'# and in the autograph or e(emplar of the a)o$e mentioned Constitution of 6aul H% and that nothing can or ought to )e alleged ) either side or ) an one whatsoe$er% )ut that on this aforesaid >uestion the decrees of 6aul H and ?r)an H111# their predecessors# are to )e o)ser$ed' M

A9EIA0DE= H11 1A--+1AAB The Meaning of the <ords of Cornelius 2ansen M

4From the Constitution 3Ad sacram )eati 6ET=1 Sedem#3 Jct' 1A# 1A-A5 1.F/ !A" <e declare and define that these fi$e propositions ha$e )een ta*en from the )oo* of the aforementioned Cornelius 2ansen# 7ishop of @pres# entitled A?,?ST10?S# and in the sense understood ) that same Cornelius condemned' Formular of Su)mission 6roposed for the 2ansenists M 4From the Constitution# 3=egiminis apostolicis#3 Fe)' 1-' 1AA-5

1.FF 31# 0'# su)mit to the apostolic Constitution of 100JCE0T I# dated Ma C1' 1A-C# and to the Constitution of A9EIA0DE= H11# dated Jct' 1A' 1A-A# Supreme 6ontiffs# and 1 reDect and condemn with a sincere heart# Dust as the Apostolic See has condemned them ) the said Constitutions# the fi$e propositions ta*en from the )oo* of Cornelius 2ansen# entitled Augustinus# and in the sense understood ) that same author# and so 1 swear: So help me ,od# and this hol gospel of ,od'3 M The 1mmaculate Conception of the 7'H'M' M 4From the 7ull 3Sollicitudo omnium eccl'#3 Dec' /# 1AA15 11.. !1" The de$otion to the most )lessed Hirgin Mar is indeed of long standing among the faithful of Christ who )elie$e that her soul# from the first instant of its creation and infusion into her )od # was preser$ed immune ) a special grace and pri$ilege of ,od from the stain of original sin# in $iew of the merits of her Son# 2esus Christ# the =edeemer of our human race# and who# in this sense# esteem and solemnl cele)rate the festi$it of her conception% the num)er of these has increased !after the Constitutions of S1IT?S 1H renewed ) the Council of Trent# note BCE f'# BF&'" ''' so that ''' now almost all Catholics em)race it' ' ' ' !E" <e renew the Constitutions and decrees pu)lished ) =oman 6ontiffs in fa$or of the opinion that asserts that the soul of the )lessed Hirgin Mar at its creation# and at its infusion into her )od # was )lessed ) the grace of the Hol Spirit and was preser$ed from original sin' A9EIA0DE= H11 1A--+1AAB The Meaning of the <ords of Cornelius 2ansen M 4From the Constitution 3Ad sacram )eati 6ET=1 Sedem#3 Jct' 1A# 1A-A5 1.F/ !A" <e declare and define that these fi$e propositions ha$e )een ta*en from the )oo* of the aforementioned Cornelius 2ansen# 7ishop of @pres# entitled A?,?ST10?S# and in the sense understood )

that same Cornelius condemned' Formular of Su)mission 6roposed for the 2ansenists M 4From the Constitution# 3=egiminis apostolicis#3 Fe)' 1-' 1AA-5

1.FF 31# 0'# su)mit to the apostolic Constitution of 100JCE0T I# dated Ma C1' 1A-C# and to the Constitution of A9EIA0DE= H11# dated Jct' 1A' 1A-A# Supreme 6ontiffs# and 1 reDect and condemn with a sincere heart# Dust as the Apostolic See has condemned them ) the said Constitutions# the fi$e propositions ta*en from the )oo* of Cornelius 2ansen# entitled Augustinus# and in the sense understood ) that same author# and so 1 swear: So help me ,od# and this hol gospel of ,od'3 M The 1mmaculate Conception of the 7'H'M' M 4From the 7ull 3Sollicitudo omnium eccl'#3 Dec' /# 1AA15 11.. !1" The de$otion to the most )lessed Hirgin Mar is indeed of long standing among the faithful of Christ who )elie$e that her soul# from the first instant of its creation and infusion into her )od # was preser$ed immune ) a special grace and pri$ilege of ,od from the stain of original sin# in $iew of the merits of her Son# 2esus Christ# the =edeemer of our human race# and who# in this sense# esteem and solemnl cele)rate the festi$it of her conception% the num)er of these has increased !after the Constitutions of S1IT?S 1H renewed ) the Council of Trent# note BCE f'# BF&'" ''' so that ''' now almost all Catholics em)race it' ' ' ' !E" <e renew the Constitutions and decrees pu)lished ) =oman 6ontiffs in fa$or of the opinion that asserts that the soul of the )lessed Hirgin Mar at its creation# and at its infusion into her )od # was )lessed ) the grace of the Hol Spirit and was preser$ed from original sin'

Harious Errors on Moral Matters M 4Condemned in decrees of Sept' &E# 1AA-# and of March 1/'1AAA A' Jn the &Eth Da of Septem)er# 1AA11.1 1' A man is not )ound at an time at all in his life to utter an act of faith# hope# and charit ) the force of the di$ine precepts pertaining tothese $irtues' 11.& &' A man )elonging to the orders of Gnights when challenged to a duel can accept this# lest he incur

the mar* of cowardice among others' 11.C C' That opinion which asserts that the 7ull 3Coenae3 prohi)its a)solution of heres and other crimes onl when the are pu)lic and that this does not diminish the power of Trent# in which there is a discussion of secret crimes# in the ear1A&F#2ul 1/th# in the Consistor of the Sacred Congregation of the Most Eminent Cardinals# was seen and sustained' 11.E E' =egular prelates can in the court of conscience a)sol$e an seculars at all of hidden heres and of e(communication incurred ) it' 11.- -' Although it is e$identl esta)lished ) ou that 6eter is a heretic# ou are not )ound to denounce 4him5# if ou cannot pro$e it' 11.A A' A confessor who in sacramental confession gi$es the penitent a paper to )e read afterwards# in which he incites to lust# is not considered to ha$e solicited in the confessional# and therefore is not to )e denounced' 11.B B' A wa to a$oid the o)ligation of denouncing solicitation e(ists if the one solicited confesses with the solicitor% the latter can a)sol$e that one without the )urden of denouncing' 11./ /' A priest can lawfull accept a twofold stipend for the same Mass ) appl ing to the petitioner e$en the most special part of the proceeds appropriated to the cele)rant himself# and this after the decree of ?r)an H111' M 11.F F' After the decree of ?r)an# M a priest# to whom Masses are gi$en to )e cele)rated# can gi$e satisfaction through another# ) pa ing a smaller stipend to him and retaining the other part of the stipend for himself' 111. 1.' 1t is not contrar to Dustice to accept a stipend for se$eral sacrifices and to offer one sacrifice' 0or# is it contrar to fidelit if 1 promise# with a promise confirmed also ) an oath# to him who gi$es a stipend# what 1 offer for no one else' 1111 11 <e are not )ound to e(press in a su)se>uent confession sins omitted in confession or forgotten )ecause of the imminent danger of death or for some other reason' 111& 1&' Mendicants can a)sol$e from cases reser$ed for )ishops# when the facult of the )ishop was not o)tained for this' 111C 1C' He satisfies the precept of an annual confession# who confesses to a regular# presented to a )ishop# )ut unDustl repro$ed ) him'

111E 1E' He who ma*es no confession $oluntaril # satisfies the precept of the Church' 111- 1-' A penitent ) his own authorit can su)stitute another for himself# to fulfill the penance in his place' 111A 1A' Those who ha$e pro$ided a )enefice can select as confessor for themsel$es a simple priest not appro$ed ) the ordinar ' 111B 1B' 1t is permitted a religious or a cleric to *ill a calumniator who threatens to spread gra$e crimes a)out him or his order# when no other means of defense is at hand% as it seems not to )e# if a calumniator )e read to spread the aforesaid a)out the religious himself or his order pu)licl or among people of importance# unless he )e *illed' 111/ 1/' 1t is permitted to *ill a false accuser# false witnesses# and e$en a Dudge# from whom an unDust sentence threatens with certaint # if the innocent can a$oid harm in no other wa ' 111F 1F' A hus)and does not sin ) *illing on his own authorit a wife caught in adulter ' 11&. &.' The restitution imposed ) 6ius HM upon those who ha$e recei$ed )enefits )ut not reciting 4the Di$ine Jffice in fulfillment of their o)ligation5 is not due in conscience )efore the declarator sentence of the Dudge# )ecause it is a penalt ' 11&1 &1' He who has a collecti$e chaplainc # or an other ecclesiastical )enefit# if he is )us with the stud of letters# satisfies his o)ligation# if he recites the office through another' 11&& &&' 1t is not contrar to Dustice not to confer ecclesiastical )enefits gratuitousl # )ecause the contri)utor who contri)utes those ecclesiastical )enefits with mone inter$ening does not e(act that mone for the contri)ution of the )enefit# )ut for a temporal profit# which he was not )ound to contri)ute to ou' 11&C &C' He who )rea*s a fast of the Church to which he is )ound# does not sin mortall # unless he does this out of contempt and diso)edience# e'g'# )ecause he does not wish to su)Dect himself to a precept' 11&E &E' Holuptuousness# sodom # and )estialit are sins of the same ultimate species# and so it is enough to sa in confession that one has procured a pollution' 11&- &-' He who has had intercourse with an unmarried woman satisfies the precept of confession ) sa ing: 31 committed a grie$ous sin against chastit with an unmarried woman#3 without mentioning the intercourse' 11&A &A' <hen litigants ha$e e>uall pro)a)le opinions in their defense# the Dudge can accept mone to

)ring a sentence in fa$or of one o$er the other' 11&B &B' 1f a )oo* is pu)lished ) a ounger or modern person# its opinion should )e considered as pro)a)le# since it is not esta)lished that it has )een reDected ) the Hol See as impro)a)le' 11&/ &/' A nation does not sin# e$en if without an cause it does not accept a law promulgated ) the ruler' 7' Jn the 1/th da of March# 1AAA 11&F &F' Jn a da of fasting# he who eats a moderate amount fre>uentl # e$en if in the end he has eaten a considera)le >uantit # does not )rea* the fast' 11C. C.' All officials who la)or ph sicall in the state are e(cused from the o)ligation of fasting# and need not ma*e certain whether the la)or is compati)le with fasting' 11C1 C1' All those are entirel e(cused from fasting# who ma*e a Dourne ) riding# under whate$er circumstances the ma*e the Dourne # e$en if it is not necessar and e$en if the ma*e a Dourne of a single da ' 11C& C&' 1t is not e$ident that the custom of not eating eggs and cheese in 9ent is )inding' 11CC CC' =estitution of income )ecause of the omission of stipends can )e supplied through an alms that a )eneficiar has pre$iousl made from the income of his ser$ice' 11CE CE' 7 reciting the paschal office on the da of 6alms one satisfies the precept' 11C- C-' 7 a single office an one can satisf a twofold precept# for the present da and tomorrow' 11CA CA' =egulars can in the forum of conscience use their pri$ileges which were e(pressl re$o*ed ) the Council of Trent' 11CB CB' 1ndulgences conceded to regulars and re$o*ed ) 6aul H are toda re$alidated' 11C/ C/' The mandate of the Council of Trent# made for the priest who of necessit performs the Sacrifice while in mortal sin# to confess as soon as possi)le 4see note //.5# is a recommendation# not a precept' 11CF CF' The e(pression 3>uamprimum3 is understood to )e when the priest will confess in his own time' 11E. E.' 1t is a pro)a)le opinion which states that a *iss is onl $enial when performed for the sa*e of the carnal and sensi)le M delight which arises from the *iss# if danger of further consent and pollution is

e(cluded' 11E1 E1' Jne li$ing in concu)inage is not )ound to dismiss the concu)ine# if she is $er useful for the pleasure of him so li$ing !in the $ernacular# 3regalo3"pro$ided that if she 4another reading: he5 were missing# he would carr on life with $er great difficult # and other food would affect him li$ing in concu)inage with great loathing# and another maid ser$ant would )e found with $er great difficult ' 11E& E&' 1t is permitted one who )orrows mone to e(act something )e ond the principal# if he o)ligates himself not to see* the principal until a certain time' 11EC EC' An annual legac left for the soul does not )ind for more than ten ears' 11EE EE' So far as the forum of conscience is concerned# when the guilt has )een corrected and the contumac ceases# the censures cease' 11E- E-' 7oo*s prohi)ited 3until the are e(purgated3 can )e retained until the are corrected ) the application of diligence' All these are condemned and prohi)ited# at least as scandalous' 6erfect and 1mperfect Contrition M 4From the decree of the Sacred Jffice# Ma -# 1AAB5 11EA Concerning the contro$ers :<hether that attrition# which is inspired ) the fear of hell# e(cluding the will to sin# with the hope of pardon# to o)tain grace in the sacrament of penance re>uires in addition some act of lo$e of ,od# to some asserting this# and to others den ing it# and in turn censuring the opposite opinion: ' ' ' His Holiness ' ' ' orders ' ' ' that if the later write a)out the matter of the aforementioned attrition# or pu)lish )oo*s or writings or teach or preach or in an manner whate$er instruct penitents or students and others# let them not dare change either opinion with a note of an theological censure or contumel # whether it )e that of den ing the necessit of an lo$e of ,od in the aforementioned attrition inspired ) the fear of hell# which seems to )e the more common opinion among scholastics toda # or whether that of asserting the necessit of this lo$e# until something has )een defined ) the Hol See concerning this matter' C9EME0T 1I 1AAB + 1AAF C9EME0T I 1AB.+1ABA 100JCE0T I1 1ABA+1A/F Fre>uent and Dail Communion M

4From the Decree C' S' Conc'# Fe)' 1&' 1ABF5 11EB Although the dail and fre>uent use of the most hol Eucharist has alwa s )een appro$ed ) the hol Fathers of the Church# et ne$er ha$e the appointed certain da s either for recei$ing it more often or certain da s of the wee*s and months for a)staining from it# which the Council of Trent did not prescri)e% )ut# as if it considered the frailt of human nature# although ma*ing no command# it merel indicated what it would prefer when it said: 3The Hol Council would indeed wish that at e$er Mass the faithful present would communicate ) the sacramental reception of the Eucharist3 4see n'FEE 5' And this not without cause# for there are $er man secret recesses of conscience# $arious di$ersions )ecause of the occupations of the spirit# li*ewise man graces and gifts of ,od granted to children# and since we cannot scrutinize these with human e es# nothing can )e esta)lished concerning the worthiness or integrit of an one# and conse>uentl nothing concerning the more fre>uent or dail parta*ing of the )read of life' And thus# as far as concerns tradesmen themsel$es# fre>uent approach to the recei$ing of the hol sustenance is to )e left to the Dudgment of the confessors who e(plore the secrets of the heart# who from the purit of consciences and from the fruit of fre>uenc and from the progress in piet in the case of lait # tradesmen# and married men# will )e o)liged to pro$ide for them whate$er the see will )e of )enefit to their sal$atlon' 1n the case of married persons# howe$er# let them seriousl consider this# since the )lessed Apostle does not wish them to 3defraud one another# e(cept perhaps ) consent for a time# that the ma gi$e themsel$es to pra er3 4cf' 1 Cor' B:-5# let them ad$ise these seriousl that the should gi$e themsel$es more to continence# )ecause of re$erence for the most hol Eucharist# and that the should come together for communion in the hea$enl )an>uet with a purer mind' 11E/ 1n this# then# will the diligence of pastors )e especiall alert# not that some ma not )e deterred from fre>uent or dail parta*ing of hol communion ) a single formula of precept# or that da s for parta*ing )e esta)lished generall # )ut rather let it )e decided what should )e permitted to each# or should )e decided for themsel$es ) themsel$es# or ) the priests or confessors% and let this )e prohi)ited entirel : that no one )e repelled from the sacred )an>uet# whether he approach it fre>uentl or dail # and et let it attend that e$er one taste of the sweetness of the )od of the 9ord more rarel or more fre>uentl according to his measure of de$otion and preparation' 11EF Similarl nuns who desire hol communion dail will ha$e to )e ad$ised to recei$e communion on the da s esta)lished ) the rule of their order% if some# howe$er# are distinguished ) purit of mind and are so en*indled ) fer$or of spirit that the seem worth of more fre>uent or dail reception of the most hol Sacrament# let this )e permitted them ) the superiors' 1t will )e of )enefit# too# )esides the diligence of priests and confessors# to ma*e use also of the ser$ices of

preachers and to ha$e an agreement with them# that# when the faithful ha$e )ecome used M to fre>uenting the most hol Sacrament !which the should do"# the preach a sermon on the great preparation for underta*ing that# and show in general that those who ) de$out zeal are stirred to a more fre>uent or dail parta*ing of the health )ringing Food# whether la tradesmen# or married people# or an others# ought to understand their own wea*ness# so that )ecause of the dignit of the Sacrament and the fear of the di$ine Dudgment the ma learn to re$ere the celestial ta)le on which is Christ% and if at an time the should feel themsel$es not prepared# to a)stain from it and to gird themsel$es for a greater preparation' 7ut let )ishops# in whose dioceses such de$otion towards the most 7lessed Sacrament flourishes# gi$e than*s to ,od for this# and the should nurture it ) appl ing to it the proper measure of prudence and Dudgment# and on their part the will especiall pre$ail upon themsel$es that no la)or or diligence must )e spared to do awa with e$er suspicion of irre$erence and scandal in the reception of the true and immaculate lam)# and to increase $irtues and gifts in those who parta*e of it% and this will happen a)undantl # if those# who are )ound ) such de$oted zeal# ) surpassing di$ine grace# and who desire to )e refreshed more fre>uentl ) the most hol )read# )ecome accustomed to e(pend their strength and to pro$e themsel$es with re$erence and lo$e' ' ' ' 11-. Furthermore# let )ishops and priests or confessors refute those who hold that dail communion is of di$ine right# ' ' ' 9et them not permit that a confession of $enial sins )e made to a simple priest without the appro)ation of a )ishop or ordinar ' Harious Errors on Moral Su)Dects !11" M 4Condemned in a decree of the Hol Jffice# March E# 1ABF5 11-1 1' 1t is not illicit in conferring sacraments to follow a pro)a)le opinion regarding the $alue of the sacrament# the safer opinion )eing a)andoned# unless the law for)ids it# con$ention or the danger of incurring gra$e harm' Therefore# one should not ma*e use of pro)a)le opinions onl in conferring )aptism# sacerdotal or episcopal orders' 11-& &' 1 thin* that pro)a)l a Dudge can pass Dudgment according to opinion# e$en the less pro)a)le' 11-C C' 1n general# when we do something confidentl according to pro)a)ilit whether intrinsic or e(trinsic# howe$er slight# pro$ided there is no departure from the )ounds of pro)a)ilit # we alwa s act prudentl ' M 11-E E' An infidel who does not )elie$e will )e e(cused of infidelit # since l he is guided ) a less pro)a)le opinion' 11-- -' E$en though one sins mortall # we dare not condemn him who uttered an act of lo$e of ,od onl once in his life'

11-A A' 1t is pro)a)le that the precept of lo$e for ,od is of itself not of gra$e o)ligation e$en once e$er fi$e ears' 11-B B' Then onl is it o)ligator when we are )ound to )e Dustified# and we ha$e no other wa ) which we can )e Dustified' 11-/ /' Eating and drin*ing e$en to satiet for pleasure onl # are not sinful# pro$ided this does not stand in the wa of health# since an natural appetite can licitl enDo its own actions' 11-F F' The act of marriage e(ercised for pleasure onl is entirel free of all 1' fault and $enial defect' 11A. 1.' <e are not )ound to lo$e our neigh)or ) an internal and formal act 11A1 11' <e can satisf the precept of lo$ing neigh)or ) e(ternal acts onl ' 11A& 1&' Scarcel will ou find among seculars# e$en among *ings# a superfluit for 4his5 state of life' And so# scarcel an one is )ound to gi$e alms from what is superfluous to 4his5 state of life' 11AC 1C' 1f ou act with due moderation# ou can without mortal sin )e sad a)out the moral life of someone and reDoice a)out his natural death# see* it with ineffectual desire and long for it# not indeed from dissatisfaction with the person )ut )ecause of some temporal emolument' 11AE 1E' 1t is licit with an a)solute desire to wish for the death of a father# not indeed as an e$il to the father# )ut as a good to him who desires it# for a rich inheritance will surel come his wa ' 11A- 1-' 1t is licit for a son to reDoice o$er the parricide of his parent perpetrated ) himself in drun*enness# )ecause of the great riches that came from it ) inheritance' 11AA 1A' Faith is not considered to fall under a special precept and ) itself' 11AB 1B' 1t is enough to utter an act of faith once during life' 11A/ 1/' 1f an one is >uestioned ) a pu)lic power# 1 ad$ise him to confess his faith to a no)le person as to ,od and !to )e" proud of his faith% 1 do not condemn silence as sinful of itself' 11AF 1F' The will cannot effect that assent to faith in itself )e stronger than the weight of reasons impelling toward assent' 11B. &.' Hence# an one can prudentl repudiate the supernatural assent which he had'

11B1 &1' Assent to faith is supernatural and useful to sal$ation with onl the pro)a)le *nowledge of re$elation# e$en with the fear ) which one fears lest ,od has not spo*en' 11B& &&' Jnl faith in one ,od seems necessar ) a necessit of means# not# howe$er# the e(plicit !faith" in a =ewarder' 11BC &C' Faith widel so called according to the testimon of creature or ) a similar reason suffices for Dustification' 11BE &E' To call upon ,od as a witness to a slight lie is not a great irre$erence# )ecause of which ,od wishes or can condemn man' 11B- &-' <ith cause it is licit to swear without the intention of swearing# whether the matter )e light or serious' 11BA &A' 1f an one swears# either alone or in the presence of others# whether >uestioned or of his own will# whether for sa*e of recreation or for some other purpose# that he did not do something# which in fact he did# understanding within himself something else which he did not do# or another wa than that ) which he did it# or some other added truth# in fact does not lie and is no perDurer' 11BB &B' A Dust reason for using these am)iguous words e(ists# as often as it is necessar or useful to guard the well+)eing of the )od # honor# propert # or for an other act of $irtue# so that the concealing of the truth is then regarded as e(pedient and zealous' 11B/ &/' He who has )een promoted to a magistrac or a pu)lic office ) means of a recommendation or a gift can utter with mental reser$ation the oath which is customaril e(acted of similar persons ) order of the *ing# without regard for the intent of the one e(acting it# )ecause he is not )ound to confess a concealed crime' 11BF &F' A gra$e# pressing fear is a Dust cause for pretending the administration of sacraments' 11/. C.' 1t is right for an honora)le man to *ill an attac*er who tries to indict calumn upon him# if this ignomin cannot )e a$oided otherwise% the same also must )e said if an one slaps him with his hand or stri*es with a clu) and runs awa after the slap of the hand or the )low of the clu)' 11/1 C1' 1 can properl *ill a thief to sa$e a single gold piece' 11/& C&' 1t is not onl permitted to defend# with a fatal defense# these things we possess actuall # )ut also those things to which we ha$e a partial right# and which we hope to possess'

11/C CC' 1t is permitted an heir as well as a legatee to defend himself against one who unDustl pre$ents either an inheritance )eing assumed# or legacies )eing paid# Dust as it is permitted him who has a right to a chair or a )enefice against one who unDustl impedes his possession of them' 11/E CE' 1t is permitted to )ring a)out an a)ortion )efore the animation of the foetus# lest the girl found pregnant )e *illed or defamed' 11/- C-' 1t seems pro)a)le that e$er foetus !as long as it is in the wom)" lac*s a rational soul and )egins to ha$e the same at the time that it is )orn% and conse>uentl it will ha$e to )e said that no homicide is committed in an a)ortion' 11/A CA' 1t is permitted to steal not onl in e(treme# )ut in gra$e necessit ' 11/B CB' Male and female domestic ser$ants can secretl steal from their masters to gain compensation for their wor* which the Dudge of greater worth than the salar which the recei$e' 11// C/' 0o one is )ound under the pain of mortal sin to restore what has )een ta*en awa ) small thefts# howe$er great the sum total ma )e' 11/F CF' <hoe$er mo$es or induces another to )ring a serious loss upon a third part is not )ound to a restitution of that loss incurred' 11F. E.' A usurious contract is permitted e$en with respect to the same person# and with a contract to sell )ac* pre$iousl entered upon with the intention of gain' 11F1 E1' Since read cash is more $alua)le than that to )e paid# and since there is no one who does not consider read cash of greater worth than future cash# a creditor can demand something )e ond the principal from the )orrower# and for this reason )e e(cused from usur ' 11F& E&' There is no usur when something is e(acted )e ond the principal as due )ecause of a *indness and ) wa of gratitude# )ut onl if it is e(acted as due according to Dustice' 11FC EC' <hat is it )ut $enial sin if one detract authorit ) a false charge to pre$ent great harm to himselfQ 11FE EE' 1t is pro)a)le that he does not sin mortall who imposes a false charge on someone# that he ma defend his own Dustice and honor' And if this is not pro)a)le# there is scarcel an pro)a)le opinion in theolog ' 11F- E-' To gi$e the temporal for the spiritual is not simon # when the temporal is not gi$en for a price# )ut

onl as a moti$e for conferring and effecting the spiritual# or e$en )ecause the temporal is onl a gratuitous compensation for the spiritual# or $ice $ersa' 11FA EA' And this also is admissa)le# e$en if the temporal is the principal moti$e for gi$ing the spiritual% furthermore# e$en if it )e the end of the spiritual thing itself# so that it is considered of greater $alue than the spiritual thing' 11FB EB' <hen the Council of: Trent sa s that the sin mortall ) sharing the sins of others who do not promote to the churches those whom the themsel$es Dudge to )e more worth and more useful for the Church# the Council either first seems to mean to signif ) 3more worth 3 nothing else than the worthiness of )eing selected# using the comparati$e rather than the positi$e% or secondl # in a less proper e(pression ta*es 3more worth 3 to e(clude the unworth # )ut not the worth # or finall # and thirdl # it is spea*ing of what occurs during an assem)l ' 11F/ E/' Thus it seems clear that fornication ) its nature in$ol$es no malice# and that it is e$il onl )ecause it is for)idden# so that the contrar seems entirel in disagreement with reason' 11FF EF' Holuptuousness is not prohi)ited ) the law of nature' Therefore# if ,od had not for)idden it# it would )e good# and sometimes o)ligator under pain of mortal sin' 1&.. -.' 1ntercourse with a married woman# with the consent of her hus)and# is not adulter # and so it is enough to sa in confession that one had committed fornication' 1&.. -.' 1ntercourse with a married woman# with the consent of her hus)and# is not adulter # and so it is enough to sa in confession that one had committed fornication' 1&.1 -1' A male ser$ant who *nowingl ) offering his shoulders assists his master to ascend through windows to ra$age a $irgin# and man times ser$es the same ) carr ing a ladder# ) opening a door# or ) cooperating in something similar# does not commit a mortal sin# if he does this through fear of considera)le damage# for e(ample# lest he )e treated wic*edl ) his master# lest he )e loo*ed upon with sa$age e es# or# lest he )e e(pelled from the house' 1&.& -&' The precept of *eeping feast da s is not o)ligator under pain of mortal sin# aside from scandal# if contempt )e a)sent' 1&.C -C' He satisfies the precept of the Church of hearing the Hol Sacrifice# who hears two of its parts# e$en four simultaneousl ) different cele)rants' 1&.E -E' He who cannot recite Matins and 9auds# )ut can the remaining hours# is held to nothing# since the great part )rings the lesser to it'

1&.- --' He satisfies the precept of annual communion ) the sacrilegious eating of the 9ord' 1&.A -A' Fre>uent confession and communion# e$en in those who li$e li*e pagans# is a mar* of predestination' 1&.B -B' 1t is pro)a)le that natural )ut honest imperfect sorrow for sins suffices' 1&./ -/' <e are not )ound to confess to a confessor who as*s us a)out the ha)it of some sin' 1&.F -F' 1t is permitted to a)sol$e sacramentall those who confess onl half# ) reason of a great crowd of penitents# such as for e(ample can happen on a da of great festi$it or indulgence' 1&1. A.' The penitent who has the ha)it of sinning against the law of ,od# of nature# or of the Church# e$en if there appears no hope of amendment# is not to )e denied a)solution or to )e put off# pro$ided he professes orall that he is sorr and proposes amendment' 1&11 A1' He can sometimes )e a)sol$ed# who remains in a pro(imate occasion of sinning# which he can and does not wish to omit# )ut rather directl and professedl see*s or enters into' 1&1& A&' The pro(imate occasion for sinning is not to )e shunned when some useful and honora)le cause for not shunning it occurs' 1&1C AC' 1t is permitted to see* directl the pro(imate occasion for sinning for a spiritual or temporal good of our own or of a neigh)or' 1&1E AE' A person is fit for a)solution# howe$er much he la)ors under an ignorance of the m steries of the faith# and e$en if through negligence# e$en culpa)le# he does not *now the m ster of the most )lessed Trinit # and of the incarnation of our 9ord 2esus Christ' 1&1- A-' 1t is enough to ha$e )elie$ed the m steries once' All condemned and prohi)ited# as the are here e(pressed# at least as scandalous and in practice pernicious' The Hol 6ontiff concludes the decree with these words: 1&1A Finall # in order that doctors# whether scholastics or an others whatsoe$er# ma refrain from inDurious contentions in the future# and that there )e deli)erations for peace and charit # the same

Hol 6ontiff commands them in $irtue of hol o)edience# to )e on their guard in printing )oo*s and manuscripts# as well as theses# disputations# and sermons against an censure and note# and li*ewise $iolent railings against such propositions which are still )eing carried on among Catholics here and there# until the matter has )een considered# and a Dudgment is rendered M ) the Hol See upon these same propositions' Errors on 3donated omnipotence3M 4Condemned in the decree of the Hol Jffice# 0o$' &C# 1ABF5 1&1B 1' ,od gi$es us His omnipotence# that we ma use it# Dust as someone gi$es another a $illa or a )oo*' 1&1/ &' ,od su)mits His omnipotence to us' The are prohi)ited asat least rash andno$el' Moral S stems M 4Decree of the Hol Jffice# 2une &A# 1A/.5 1&1F 1n a report of the contents of the letters of Father ,onzales Thirsus directed to His Holiness through Father 9aurea of the Societ of 2esus# their most )lessed Eminences said that the Secretar of State had written to the Apostolic 0uncio of the Spaniards# as*ing that he inform the said Father Thirsus what His Holiness commanded# after the letter was *indl recei$ed and read not without praise% that he himself freel and )oldl preach# teach# and defend with his pen the more pro)a)le opinion# and not $igorousl attac* the opinion of those who assert that in the conflict of the less pro)a)le opinion with the more pro)a)le so recognized and Dudged# it is lawful to follow the less pro)a)le opinion% and to inform him that whate$er he shall do and write in fa$or of the more pro)a)le will )e pleasing to His Holiness' 9et it )e enDoined on the Father ,eneral of the Societ concerning this order of His Holiness# that he not onl permit the Fathers of the Societ of 2esus to write in defense of the opinion of the more pro)a)le and to oppose the opinion of those who assert that in the contro$ers of the less pro)a)le opinion with the more pro)a)le so understood and Dudged# it is allowed to follow the less pro)a)le% )ut# moreo$er# let him also write to all the uni$ersities of the Societ that it is the mind of His Holiness that an one who will ma freel write as he pleases in )ehalf of the more pro)a)le opinion and ma attac* the contrar opinion a)o$e mentioned% and let him order them to su)mit themsel$es in all things to the orders of His Holiness' M Error Concerning the Seal of' Confession M

4Condemned in the decree of the Hol Jffice# 0o$' 1/# 1/A&5

1&&. Concerning the proposition:31t is lawful to use *nowledge o)tained in confession# pro$ided it is done without an direct or indirect re$elation# and without )urden upon the penitent# unless some much greater e$il follows from its nonuse# in comparison with which the first would )e rightl held of little account#3 an e(planation or limitation then )eing added# that it is to )e understood concerning the use of the *nowledge o)tained from confession with )urden to the penitent# an re$elation whatsoe$er )eing e(cluded# and in the case in which a much greater )urden to the same penitent would follow from its nonuse# it is decided: 3that the stated proposition# as far as it admits the use of said *nowledge with the )urden upon the penitent# must )e altogether prohi)ited# e$en with the aforesaid e(planation or limitation'3

Errors of Michael of MolinosM 4Condemned in the decree of the Sacred Jffice# August &/# and in the Constitutions 3Coelestis 6astor#3 0o$' &.# 1A/B5

1&&1 1' 1t is necessar that man reduce his own powers to nothingness# and this is the interior wa ' 1&&& &' To wish to operate acti$el is to offend ,od# who wishes to )e Himself the sole agent% and therefore it is necessar to a)andon oneself wholl in ,od and thereafter to continue in e(istence as an inanimate )od ' 1&&C C' Hows a)out doing something are impediments to perfection' 1&&E E' 0atural acti$it is the enem of grace# and impedes the operations of ,od and true perfection# )ecause ,od wishes to operate in us without us' 1&&- -' 7 doing nothing the soul annihilates itself and returns to its )eginning and to its origin# which is the essence of ,od# in which it remains transformed and di$inized# and ,od then remains in Himself# )ecause then the two things are no more united# )ut are one alone#and in this manner

,od li$es and reigns in us# and the soul annihilates itself in operati$e )eing' 1&&A A' The interior wa is that in which neither light# nor lo$e# nor resignation is recognized# and it is not necessar to understand ,od# and in this wa one ma*es progress correctl ' 1&&B B' A soul ought to consider neither the reward# nor punishment# nor paradise# nor hell# nor death# nor eternit ' 1&&/ /' He ought not to wish to *now whether he is progressing with the will of ,od# or whether or not with the same resigned will he stands still% nor is it necessar that he wish to *now his own state or his own nothingness% )ut he ought to remain as an inanimate )od ' 1&&F F' The soul ought not to remem)er either itself# or ,od# or an thing whatsoe$er# and in the interior life all reflection is harmful# e$en reflection upon its human actions and upon its own defects' 1&C. 1.' 1f one scandalizes others ) one8s own defects# it is not necessar to reflect# as long as the will to scandalize is not present# and not to )e a)le to reflect upon one8s own defects# is a grace of ,od' 1&C1 11' 1t is not necessar to reflect upon dou)ts whether one is proceeding rightl or not' 1&C& 1&' He who gi$es his own free will to ,od should care a)out nothing# neither a)out hell# nor a)out hea$en% neither ought he to ha$e a desire for his own perfection# nor for $irtues# nor his own sanctit # nor his own sal$ation# the hope of which he ought to remo$e' 1&CC 1C' After our free will has )een resigned to ,od# reflection and care a)out e$er thing of our own must )e left to that same ,od# and we ought to lea$e it to Him# so that He ma wor* His di$ine will in us without us' 1&CE 1E' 1t is not seeml that he who is resigned to the di$ine will# as* an thing of ,od% )ecause as*ing is an imperfection# since the act is of one8s own will and election# and this is wishing that the di$ine will )e conformed to ours# and not that ours )e conformed to the di$ine% and this from the ,ospel: 3See* ou shall find3 42ohn 1A:&E5# was not said ) Christ for interior souls who do not wish to ha$e free will% na indeed# souls of this *ind reach this state# that the cannot see* an thing from ,od' 1&C- 1-' 2ust as the ought not as* an thing from ,od# so should the not gi$e than*s to Him for an thing# )ecause either is an act of their own will'

1&CA 1A' 1t is not proper to see* indulgences for punishment due to one8s own sins# )ecause it is )etter to satisf di$ine Dustice than to see* di$ine merc # since the latter proceeds from pure lo$e of ,od# and the former from an interested lo$e of oursel$es# and that is not a thing pleasing to ,od and meritorious# )ecause it is a desire to shun the cross' 1&CB 1B' <hen free will has )een surrendered to ,od# and the care and thought of our soul left to the same ,od# no consideration of temptations need an longer )e of concern% neither should an )ut a negati$e resistence )e made to them# with the application of no energ # and if nature is aroused# one must let it )e aroused# )ecause it is nature' 1&C/ 1/' He who in his pra er uses images# figures# pretension# and his own conceptions# does not adore ,od 3in spirit and in truth3 42ohn E:&C5' 1&CF 1F' He who lo$es ,od in the wa which reason points out or the intellect comprehends# does not lo$e the true ,od' 1&E. &.' To assert that in pra er it is necessar to help oneself ) discourse and ) reflections# when ,od does not spea* to the soul# is ignorance' ,od ne$er spea*s% His wa of spea*ing is operation# and He alwa s operates in the soul# when this soul does not impede Him ) its discourses# reflections# and operations' 1&E1 &1' 1n pra er it is necessar to remain m o)scure and uni$ersal faith# with >uiet and forgetfulness of an particular and distinct thought of the attri)utes of ,od and the Trinit # and thus to remain in the presence of ,od for adoring and lo$ing Him and ser$ing Him# )ut without producing acts# )ecause ,od has no pleasure in these' 1&E& &&' This *nowledge through faith is not an act produced ) a creature# )ut it is a *nowledge gi$en ) ,od to the creature# which the creature neither recognizes that he has# and neither later *nows that he had it% and the same is said of lo$e' 1&EC &C' The m stics with Saint 7ernard in theScala Claustralium M!The 9adder of the =ecluses"distinguished four steps: reading# meditation# pra er# and infused contemplation' He who alwa s remains in the first# ne$er passes o$er to the second' He who alwa s persists in the second# ne$er arri$es at the third# which is our ac>uired contemplation# in which one must persist throughout all life# pro$ided that ,od does not draw the soul !without the soul e(pecting it" to infused contemplation% and if this ceases# the soul should turn )ac* to the third step and remain in that# without returning again to the second or first' 1&EE &E' <hate$er thoughts occur in pra er# e$en impure# or against ,od# the saints# faith# and the sacraments# if the are not $oluntaril nourished# nor $oluntaril e(pelled# )ut tolerated with

indifference and resignation# do not impede the pra er of faith# indeed ma*e it more perfect# )ecause the soul then remains more resigned to the di$ine will' 1&E- &-' E$en if one )ecomes sleep and falls asleep# ne$ertheless there is pra er and actual contemplation# )ecause pra er and resignation# resignation and pra er are the same# and while resignation endures# pra er also endures' 1&EA &A' The three wa s: the purgati$e# illuminati$e# and uniti$e# are the greatest a)surdit e$er spo*en a)out in m stical !theolog "# since there is onl one wa # namel # the interior wa ' 1&EB &B' He who desires and em)races sensi)le de$otion# does not desire nor see* ,od# )ut himself% and an one who wal*s ) the interior wa # in hol places as well as on feast da s# acts )adl # when he desires it and tries to possess it' 1&E/ &/' <eariness for spiritual matters is good# if indeed ) it one8s own lo$e is purified 1&EF &F' As long as the interior soul disdains discourses a)out ,od# and disdains the $irtues# and remains cold# feeling no fer$or in himself# it is a good sign' 1&-. C.' E$er thing sensi)le which we e(perience in the spiritual life# is a)omina)le# )ase# and unclean' 1&-1 C1' 0o meditati$e person e(ercises true interior $irtues% these should not )e recognized ) the senses' 1t is necessar to a)andon the $irtues' 1&-& C&' 0either )efore nor after communion is an other preparation or act of than*sgi$ing re>uired for these interior souls than continuance in a customar passi$e resignation# )ecause in a more perfect wa it supplies all acts of $irtues# which can )e practiced and are practiced in the ordinar wa ' And# if on this occasion of communion there arise emotions of humilit # of petition# or of than*sgi$ing# the are to )e repressed# as often as it is not discerned that the are from a special impulse of ,od% otherwise the are impulses of nature not et dead' 1&-C CC' That soul acts )adl which proceeds ) this interior wa # if it wishes on feast da s ) an particular effort to e(cite some sensi)le de$otion in itself# since for an interior soul all da s are e>ual# all festal' And the same is said of hol places# )ecause to souls of this *ind all places are ali*e' 1&-E CE' To gi$e than*s to ,od ) words and ) speech is not for interior souls which ought to remain in silence# placing no o)stacle )efore ,od# )ecause He operates in them% and the more the resign themsel$es to ,od# the disco$er that the cannot recite the 9ord8s pra er# i'e'# the Jur Father'

1&-- C-' 1t is not fitting for souls of this interior life to perform wor*s e$en $irtuous ones# ) their own choice and acti$it % otherwise the would not )e dead' 0either should the elicit acts of lo$e for the 7lessed Hirgin# saints# or the humanit of Christ# )ecause since the are sensi)le o)Dects# so# too# is their lo$e toward them' 1&-A CA' 0o creature# neither the 7lessed Hirgin# nor the saints ought to a)ide in our heart# )ecause ,od alone wishes to occup and possess it' 1&-B CB' Jn occasion of temptations# e$en $iolent ones# the soul ought not to elicit e(plicit acts of opposite $irtues# )ut should perse$ere in the a)o$e mentioned lo$e and resignation' 1&-/ C/' The $oluntar cross of mortifications is a hea$ weight and fruitless# and therefore to )e dismissed' 1&-F CF' The more hol wor*s and penances# which the saints performed# are not enough to remo$e from the soul e$en a single tie' 1&A. Eo' The 7lessed Hirgin ne$er performed an e(terior wor*# and ne$ertheless was holier than all the saints' Therefore# one can arri$e at sanctit without e(terior wor*' 1&A1 E1' ,od permits and wishes to humiliate us and to conduct us to a true transformation# )ecause in some perfect souls# e$en though not inspired# the demon inflicts $iolence on their )odies# and ma*es them commit carnal acts# e$en in wa*efulness and without the )ewilderment of the mind# ) ph sicall mo$ing their hands and other mem)ers against their wills' And the same is said as far as concerns other actions sinful in themsel$es# in which case the are not sins# )ut in them !Hi$a: >uiahis#)ecause with these" the consent is not present' 1&A& E&' A case ma )e gi$en# that things of this *ind contrar to the will result in carnal acts at the same time on the part of two persons# for e(ample man and woman# and on the part of )oth an act follows' 1&AC EC' ,od in past ages has created saints through the ministr of t rants% now in truth He produces saints through the ministr of demons# who# ) causing the aforesaid things contrar to the will# )rings it a)out thatthe despise themsel$es the more and annihilate and resign themsel$es to ,od' 1&AE EE' 2o) )lasphemed# and et he did not sin with his lips )ecause it was the result of the $iolence of the de$il'

1&A- E-' Saint 6aul suffered such $iolences of the de$il in his )od % thus he has written: 3For the good that 1 will 1 do not do% )ut the e$il which 1 will not# that 1 do3 4 =om' B:1F5' 1&AA EA' Things of this *ind contrar to the will are the more proportionate medium for annihilating the soul# and for leading 4Hi$a: et eam5it to true transformation and union# nor is there an other wa % and this is the easier and safer wa ' 1&AB EB' <hen things of this *ind contrar to the will occur# it is proper to allow Satan to operate# ) appl ing no effort and ma*ing no real attempt# )ut man should persist in his own nothingness% and e$en if pollutions follow and o)scene acts ) one8s own hands# and e$en worse# there is no need to dis>uiet oneself 4Hi$a:in>uietari5#)ut scruples must )e )anished# as well as dou)ts and fears# )ecause the mind )ecomes more enlightened# more confirmed# and more candid# and hol li)ert is ac>uired' And a)o$e all there is no need to confess these matters# and one acts in a most saintl wa ) not confessing# )ecause the de$il is o$ercome ) this agreement# and the treasure of peace is ac>uired' 1&A/ E/' Satan# who produces $iolences of this *ind contrar to the will# afterwards persuades that the are gra$e sins# so that the mind distur)sitself# lest it progress further in the interior wa % hence for wea*ening his powers it is )etter not to confess them# )ecause the are not sins# not e$en $enial' 1&AF EF' 2o) from the $iolence of the de$il polluted himself with his own hands at the same time as 3he offered pure pra er to ,od3 !thus interpreting the passage from chapter 1A' 2o)" 4cf' 2o)' 1A:1/ 5' 1&B. -.' Da$id# 2eremias# and man of the hol 6rophets suffered $iolence of this *ind# of these impure e(ternal operations contrar to the will' 1&B1 -1' 1n Sacred Scripture there are man e(amples of $iolence to the will unto e(ternal sinful acts# as that of Samson# who ) $iolence *illed himself with the 6hilistines 4 2udg' 1A:&F f'5# entered a marriage with a foreigner 42udg' 1E:1 ff'5# and committed fornication with the harlot Dalila 42udg' 1A:E ff'5# which in other times were prohi)ited and would ha$e )een sins% that of 2udith# who had lied to Holofernes# 4 2udith' &:E ff'5% that of Elisaeus# who cursed children 4 & Gings &:&E 5% that of Elias# who )urned the leaders with the troops of Ging Acha) 4cf' & Gings 1:1. ff'5' 7ut whether $iolence was immediatel e(ecuted ) ,od# or ) the minister of the demons# as it happens in some souls# is left in dou)t' 1&B& -&' <hen such things contrar to the will# e$en impure# happen without confusion of the mind# then the soul can )e united to ,od# and de factois alwa s the more united'

1&BC -C' To recognize in practice# whether an operation has )een $iolence in some persons# the rule which 1 ha$e for this is not the protestations of those souls which protest that the ha$e not consented to the said $iolences or cannot swear that the ha$e consented# and cannot see that the are the souls who ma*e progress in the interior life# )ut 1 would adopt a rule from a certain light which is superior to actual human and theological cognition# that ma*es me recognize for certain# with internal certitude# that such operation is $iolence% and 1 am certain that this light proceeds from ,od# )ecause it comes to me Doined with certitude that it comes forth from ,od# and it lea$es in me no shadow of dou)t to the contrar # in that wa ) which it sometimes happens that ,od in re$ealing something reassures the soul at the same time that it is He who re$eals it# and the soul cannot dou)t to the contrar ' 1&BE -E' 6ersons who lead ordinar spiritual li$es# in the hour of death will find themsel$es deluded and confused with all the passions to )e purged in the other world' 1&B- --' Through this interior life one reaches the point# although with much suffering# of purging and e(tinguishing all passions# so that he feels nothing more# nothing# nothing% nor is an dis>uietude felt# Dust as if the )od were dead# nor does the soul permit itself to )e mo$ed an more' 1&BA -A' Two laws and two desires !the one of the soul# the other of self+lo$e" endure as long as self+lo$e endures% wherefore# when this is purged and dead# as happens through the interior wa # those two laws and two desires are no longer present% nor# is an lapse incurred further# nor# is an thing felt more# not e$en $enial sin' 1&BB -B' Through ac>uired contemplation one comes to the state of not committing an more sins# neither mortal nor $enial' 1&B/ -/' Jne arri$es at such a state ) no longer reflecting on his own actions# )ecause defects arise from reflection' 1&BF -F' The interior wa is separated from confession# from those who confess# and from cases of conscience# from theolog and from philosoph ' 1&/. A.' For ad$anced souls# who )egin to die from reflections# and who e$en arri$e at the point that the are dead# ,od sometimes ma*es confession impossi)le# and He Himself supplies it with such great preser$ing grace as the recei$e in the sacrament% and therefore for such souls it is not good in such a case to approach the sacrament of penance# )ecause it is impossi)le for them' 1&/1 A1' <hen the soul arri$es at m stical death# it cannot wish for an thing more than what ,od desires# )ecause it does no longer ha$e a will# since ,od has ta*en it awa from it'

1&/& A&' 7 the interior wa it arri$es at a continuous# immo)ile state in an impertur)a)le peace' 1&/C AC' 7 the internal wa one e$en arri$es at the death of the senses% moreo$er# it is a sign that one remains in a state of nothingness# that is# of m stical death# if the e(terior senses no longer represent sensi)le things !from which the are" as if the did not e(ist# )ecause the do not succeed in ma*ing the intellect appl itself to them' 1&/E AE' A theologian is less disposed than an ignorant man for the contemplati$e state% in the first place# )ecause he does not ha$e such pure faith% secondl # )ecause he is not so hum)le% thirdl # )ecause he does not care so much for his own sal$ation% fourthl # )ecause he has a head full of phantasms# images# opinions# and speculations# and cannot enter into that true light' 1&/- A-' Jne must o)e directors in the e(terior life# and the latitude of the $ow of o)edience of religious e(tends onl to the e(ternal' 1n the interior life the matter is different# )ecause onl ,od and the director enter' 1&/A AA' A certain new doctrine in the Church of ,od is worth of ridicule# that the soul should )e go$erned as far as its interior is concerned ) a )ishop% )ut if the )ishop is not capa)le# the soul should go to him with his director' 1 spea* a new doctrine% )ecause neither Sacred Scripture# nor councils# nor )ulls# nor saints# nor authors ha$e e$er transmitted it# nor can transmit it# )ecause the Church does not Dudge a)out hidden matters# and the soul has its facult of choosing whatsoe$er shall seem good to it 4Hi$a: anima ins ha)et eligendi >uaecum>ue si)i )ene $isums5' 1&/B AB' To sa that the interior must )e manifested to the e(terior tri)unal of directors# and that it is a sin not to do so# is a manifest deception# )ecause the Church does not pass Dudgment on hidden matters# and the preDudge their own souls ) these deceptions and h pocrisies' 1&// A/' 1n the world there is neither facult nor Durisdiction for commanding that the letters of a director# as far as the interior direction of a soul is concerned# should )e made manifest% therefore# it is necessar to assert that it is an insult of Satan# etc' Condemnedas heretical# suspect# erroneous# scandalous# )lasphemous# offensi$e to pious ears# rash# of rela(ed Christian discipline# su)$ersi$e# and seditious respecti$el '

A9EIA0DE= H111 1A/F+1AF1 Errors Concerning the ,oodness of an Act and Concerning

6hilosophic Sin M 4Condemned in the Decr' S' Jff'# Aug' &E# 1AF.5 1&/F 1' J)Decti$e goodness consists in the agreement of an o)Dect with rational nature% )ut formal goodness consists in the conformit of an act with the rule of morals' For this it is sufficient that the moral act tend toward its ultimate end interpretati$el ' Man is not o)liged to lo$e this end# neither in the )eginning nor in the course of his moral life' Declared and condemnedas heretical' 1&F. &' 6hilosophic or moral sin is a human act not in conformit with rational nature and right reason% )ut theological and mortal sin is a free transgression of the di$ine law' A philosophic sin# howe$er gra$e# in a man who either is ignorant of ,od or does not thin* a)out ,od during the act# is a gra$e sin# )ut is not an offense against ,od# neither a mortal sin dissol$ing the friendship of ,od# nor one worth of eternal punishment' Declared and condemnedas scandalous# rash# an offense to pious ears# and erroneous' M

Errors of the 2ansenists M 4Condemned in a Decr' of the Hol Jffice# Dec' B# 1AF.5

1&F1 1' 1n the state of fallen nature# for mortal 4Hi$a: formale5 sin and for demerit that li)ert is sufficient ) which the mortal sin or demerit was $oluntar and free in its cause# namel # in original sin and in the will of Adam sinning' 1&F& &' Although there is such a thing as in$inci)le ignorance of the law of nature# this# in the state of fallen nature# does not e(cuse from formal sin an one acting out of ignorance' 1&FC C' 1t is not permitted to follow a !pro)a)le" opinion or among the pro)a)les the most pro)a)le'M 1&FE E' Christ ga$e Himself for us as an o)lation to ,od# not for the elect onl # )ut for all the faithful onl '

1&F- -' 6agans# 2ews# heretics# and others of this *ind do not recei$e in an wa an influence from 2esus Christ# and so ou will rightl infer from this that in them there is a )are and wea* will without an sufficient grace' 1&FA A' ,race sufficient for our state is not so much useful as pernicious# so that we can Dustl pra : From sufficient grace deli$er us# J 9ord' 1&FB B' E$er human act is a deli)erate choice of ,od or of the world% if of ,od# it is lo$e of the Father% if of the world# it is concupiscence of the flesh# that is# it is e$il' 1&F/ /' Jf necessit # an infidel sins in e$er act' 1&FF F' 1n truth he sins who hates sin merel )ecause of its $ileness and its inconsistenc with nature# without an reference to the offense to ,od' 1C.. 1.' The intention with which an one detests e$il and follows after good# merel that he ma o)tain hea$enl glor # is not right nor pleasing to ,od' 1C.1 11' E$er thing which is not in accordance with supernatural Christian faith# which wor*s through charit # is a sin' 1C.& 1&' <hen in great sinners all lo$e is lac*ing# faith also is lac*ing% and e$en if the seem to )elie$e# their faith is not di$ine )ut human' 1C.C 1C' <hoe$er ser$es ,od e$en in $iew of an eternal reward# if he lac*s charit # is not free from fault# as often as he acts e$en in $iew of his eternal reward' 1C.E 1E' Fear of hell is not supernatural' 1C.- 1-' Attrition# which is concei$ed through a fear of hell and punishments# with a lo$e of )ene$olence for ,od in Himself# is not a good and supernatural moti$e' 1C.A 1A' 0either the polic nor institution of the Church has introduced the order of placing satisfaction )efore a)solution# )ut the law and prescription of Christ# since the nature of the thing in a wa demands that $er order' 1C.B 1B' 7 that practice of a)sol$ing first the order of penance is in$erted' 1C./ 1/' The modern custom as regards the administration of the sacrament of penance# e$en if the authorit of man men sustains it and long duration confirms it# is ne$ertheless not considered ) the

Church as a usage )ut as an a)use' 1C.F 1F Man ought to do penance during his whole life for original sin' 1C1. &.' Confessions made to religious are generall either sacrilegious or in$alid' 1C11 &1' The parish priest can suspect mendicants who li$e on common alms# of imposing too light and unsuita)le a penance or satisfaction )ecause of the ad$antage or gain of some temporal aid' 1C1& &&' The are to )e Dudged sacrilegious who claim the right to recei$e Communion )efore the ha$e done worth penance for their sins' 1C1C &C' Similarl # the must )e pre$ented from Hol Communion# who ha$e not et a pure lo$e of ,od# without an admi(ture' 1C1E &E' The o)lation in the Temple# which was made ) the 7lessed Hirgin Mar on the da of her purification ) means of two turtle do$es# one for a holocaust and the other for sins# sufficientl testifies that she was in need of purification# and that her Son !who was )eing offered" was also stained with the stain of His mother# according to the words of the law' 1C1- &-' 1t is unlawful to place in a Christian temple an image of ,od the Father 4Hi$a: sedentis# sitting5' 1C1A &A' 6raise which is offered to Mar # as Mar # is $ain' 1C1B &B' Sometimes )aptism is $alid when conferred under this form: 31n the name of the Father# etc' ' ' ' #3 omitting these words: 31 )aptize thee'3 1C1/ &/' 7aptism is $alid when conferred ) a minister who o)ser$es all the e(ternal rite and form of )aptizing# )ut within his heart resol$es# 1 do not intend what the Church does' 1C1F &F' Futile and man times refuted is the assertion a)out the authorit of the =oman 6ontiff )eing superior to that of an ecumenical Council and a)out his infalli)ilit in deciding >uestions of faith' 1C&. C.' <hen an one finds a doctrine clearl esta)lished in Augustine# he can a)solutel hold and teach it# disregarding an )ull of the pope' 1C&1 C1' The 7ull of ?r)an H111# 31n Eminenti#3 is false'M Condemned and prohi)ited asrash# scandalous# e$il+sounding# inDurious# close to heres # smac*ing of heres # erroneous# schismatic# and heretical respecti$el '

Articles !Erroneous" of the ,allican Clerg !a)out the 6ower of the =oman 6ontiff" M 4Declared $oid in Constit'# 31nter multiplices#3 Aug' E# 1AF.5 1C&& 1'To )lessed 6eter and his successors the $icars of Christ# and to the Church herself power o$er spiritual things and o$er those pertaining to eternal sal$ation has )een gi$en ) ,od# )ut not power o$er ci$il and temporal affairs# since the 9ord said: 3M Gingdom is not of this world3 42ohn 1/:CA5# and again: 3=ender therefore to Caesar the things that are Caesar8s# and to ,od the things that are ,od8s3 49u*e &.:&-5# and hence the statement of the Apostle: 39et e$er soul )e su)Dect to higher powers: for there is no power )ut from ,od: and those that are# are ordained of ,od' Therefore he that resisteth the power# resisteth the ordinance of ,od3 4 =om' 1C:1 f'5' Therefore# ) the command of ,od# *ings and princes cannot )e su)Dect to ecclesiastical power in temporal affairs# nor can the )e deposed ) the authorit of the *e s of the Church# either directl or indirectl % nor can their su)Dects )e released from lo alt and o)edience and )e freed from fulfilling their oath of allegiance% and this opinion# which is necessar for pu)lic tran>uillit # and $hich is no less useful to the Church than to the Empire# must ) e$er means )e retained as )eing in harmon with the <ord of ,od# the tradition of the Fathers# and the e(amples of the saints'M 1C&C &' So there is in the Apostolic See and in the successors of 6eter# the $icars of Christ# such full power o$er spiritual things that the decree concerning the authorit of the ,eneral Councils which are containedM in the fourth and fifth sessions of the sacred ecumenical Council of Constance are $alid# and at the same time alwa s remain unchanged# since these decrees ha$e )een appro$ed ) the Apostolic See and confirmed ) the use of the =oman 6ontiffs themsel$es# and ) the whole Church and ha$e )een o)ser$ed ) the ,allican Church in continuous religious worship% and the are not to )e appro$ed ) the ,allican Church who destro the force of these decrees# as if the were of dou)tful authorit or ha$e )een less appro$ed# or who distort the words of the Council in accordance onl with the time of the schism' 1C&E C' Hence the use of the apostolic power must )e moderated ) the canons which ha$e )een esta)lished ) the Spirit of ,od and consecrated ) the re$erence of the whole world% li*ewise# the rules# customs# and institutes accepted ) the *ingdom and the ,allican Church are $alid# and the limitations of the Fathers remain unsha*en% and this pertains to the fullness of the Apostolic See# namel # that these statutes and customs# confirmed ) the consent of )oth so great a See and of the Churches# retain their proper sta)ilit ' 1C&- E' 1n >uestions of faith also# the duties of the Supreme 6ontiff are principal ones# and his decrees pertain to all and indi$idual churches# and et this Dudgment is not unaltera)le unless the consent of the Church has )een added to it' Concernig these statements Ale(ander H111 decreed as follows:

1C&A 3Each and e$er thing that was considered and decreed in the a)o$e mentioned assem)lies of the ,allican clerg held in the ear 1A/&# )oth in regard to the e(tension of the right ofregaliaand the declaration concerning the ecclesiastical power and the four propositions contained in that declaration# with all and indi$idual mandates# Dudgments# and confirmations# declarations# epistles# edicts# and decrees edited and pu)lished ) whatsoe$er persons# ecclesiastical or la # in whate$er wa >ualified# and no matter what authorit and power the enDo # e$en the power which re>uires indi$idual mention#++all these acts# we declare# ) the tenor of these letters# to ha$e )een from the $er )eginning# to )e now# and alwa s to )e# ) right itself# null and $oid# in$alid# useless# entirel and wholl lac*ing in strength and effecti$eness# and that no one is )ound to their o)ser$ance or to the o)ser$ance of an one of them# e$en if the ha$e )een reinforced ) an oath'3

100JCE0T I11 1AF1+1B.. Errors Concerning the Most 6ure 9o$e of ,od M 4Condemned in the )rief 3Cum alias#3 March 1&# 1AFF5 1C&B 1' There is an ha)itual state of the lo$e of ,od# which is pure charit and without an admi(ture of the moti$e of one8s personal interest' 0either fear of punishment nor desire of reward an longer has a share in it' ,od is no longer lo$ed for the sa*e of merit# nor )ecause of one8s own perfection# nor )ecause of the happiness to )e found in lo$ing Him' 1C&/ &' 1n the state of the contemplati$e or uniti$e life# e$er interested moti$e of fear and hope is lost' 1C&F C' That which is essential in the direction of a soul is to do nothing else than to follow grace# step ) step with infinite patience# precaution# and su)tlet ' Jne should restrain himself within these limits so that ,od ma )e permitted to act# and he should ne$er aspire to pure lo$e# e(cept when ,od ) an interior unction )egins to open the heart to this word# which is so hard for souls heretofore attached to self# and can therefore scandalize them or cause them confusion' 1CC. E' 1n the state of hol indifference# a soul no longer has $oluntar and deli)erate desires for its own interest# with the e(ception of those occasions on which it does not faithfull cooperate with the whole of its grace 1CC1 -' 1n the same state of hol indifference we wish nothing for oursel$es# all for ,od' <e do not wish that we )e perfect and happ for self interest# )ut we wish all perfection and happiness onl in so far as it pleases ,od to )ring it a)out that we wish for these states ) the impression of His grace'

1CC& A' 1n this state of hol indifference we no longer see* sal$ation as our own sal$ation# as our eternal li)eration# as a reward of our merits# nor as the greatest of all our interests# )ut we wish it with our whole will as the glor and good pleasure of ,od# as the thing which He wishes# and which He wishes us to wish for His sa*e' 1CCC B' Dereliction is nothing else than the a)negation or renunciation of oneself# which 2esus Christ re>uires of us in the ,ospel# after we ha$e left all e(ternal things' This denial of oursel$es is onl with regard to our own interest' ' ' ' The e(treme trials in which this a)negation or dereliction of self must )e e(ercised are the temptations ) means of which a Dealous ,od see*s to purif lo$e# ) holding out to it no refuge# nor an hope for its welfare# e$en eternal' 1CCE /' All sacrifices# which are wont to )e made ) souls who are as disinterested as possi)le a)out their eternal happiness# are conditional' ' ' ' 7ut this sacrifice cannot )e a)solute in the ordinar state' Jnl in the case of e(treme trials does this sacrifice )ecome in some manner a)solute' 1CC- F' 1n e(treme trials a soul can )e in$inci)l persuaded ) a refle( persuasion !and this is not the deep foundation of conscience" that it has )een Dustl reDected ) ,od' 1CCA 1.' Then a soul separated from itself e(pires with Christ on the Cross# sa ing: 3M ,od# m ,od# wh hast Thou forsa*en meQ3 4Matt' &B:EA5' 1n this in$oluntar e(pression of despair there is completed the a)solute sacrifice of one8s own interest in so far as eternit is concerned' 1CCB 11' 1n this state a soul loses all hope of its own interest% )ut ne$er does it lose in its higher part# that is in its direct and inner acts# a perfect hope# which is a disinterested longing for the promises' 1CC/ 1&' Then a director can permit this soul to ac>uiesce simpl in the loss of its own interest# and in the Dust condemnation which it )elie$es has )een enDoined on it ) ,od' 1CCF 1C' The inferior part of Christ on the Cross did not communicate his in$oluntar distur)ances to his superior part' 1CE. 1E' 1n the e(treme trials for the purification of lo$e there ta*es place a certain separation of the upper part of the soul from the lower' ' ' ' 1n that separation the acts of the lower part flow from a completel )lind and in$oluntar distur)ance# for# whate$er is $oluntar and intellectual is of the higher part' 1CE1 1-' Meditation consists of discursi$e acts which are easil distinguished from one another' ' ' ' The putting together of the discursi$e and refle( acts is the proper e(ercise of an interested lo$e' 1CE& 1A' There is a state of contemplation so su)lime and so perfect that it )ecomes ha)itual% so that# as

often as a soul actuall pra s# its pra er is contemplati$e# not discursi$e' Then it no longer needs to return to meditation and to its methodical acts' 1CEC 1B' Contemplati$e souls are depri$ed of a distinct# sensi)le# and refle( $ision of 2esus Christ at two different times: first# in the new)orn fer$or of their contemplation% secondl # when the soul loses the $ision of 2esus Christ in e(treme trials' 1CEE 1/' 1n the passi$e state all the distinct $irtues are e(ercised without an thought that the are $irtues' At e$er moment no other thought is in the mind than to do that which ,od wishes# and a zealous lo$e li*ewise )rings it a)out that no one an longer desires $irtue for himself nor is he e$er so endowed with $irtue as when he is no longer attached to $irtue' 1CE- 1F'1n this sense it can )e said that a soul in a passi$e and disinterested state no longer wishes e$en lo$e itself# in so far as it is its perfection and its happiness# )ut onl in so far as it is that which ,od wishes of us' 1CEA &.' 1n confession transformed souls must detest their sins and condemn themsel$es# and desire the remission of their sins not as a personal purification and li)eration# )ut as the thing which ,od wills and which He wills us to will )ecause of His glor ' 1CEB &1' Hol m stics ha$e e(cluded from the state of transformed souls the practices of $irtues' 1CE/ &&' Although this doctrine !a)out pure lo$e" was designated a pure and simple e$angelical perfection in uni$ersal tradition# the ancient pastors did not propose it indiscriminatel to the multitude of the Dust# unless the practice of their interested lo$e was proportionate to their grace' 1CEF &C' 6ure lo$e itself alone constitutes the whole interior life% and thence arises the onl principle and the onl moti$e of all acts which are deli)erate and meritorious' Condemned and reDected as# either in the o)$ious sense of these words# or in the e(tended meaning of the thoughts# rash# scandalous# ill+sounding# offensi$e to pious ears# pernicious# and li*ewise erroneous in practice' C9EME0T I1 1B..+1B&1 Concerning Truths which 0ecessaril Must )e E(plicitl 7elie$ed M 4=esponse of the Sacred Jffice to the 7ishop of Lue)ec# 2an' &-# 1B.C5

1CEFa <hether a minister is )ound# )efore )aptism is conferred on an adult# to e(plain to him all the m steries of our faith# especiall if he is at the point of death# )ecause this might distur) his mind' Jr# whether it is sufficient# if the one at the point of death will promise that when he reco$ers from the illness# he will ta*e care to )e instructed# so that he ma put into practice what has )een commanded him' =esp'A promise is not sufficient# )ut a missionar is )ound to e(plain to an adult# e$en a d ing one who is not entirel incapacitated# the m steries of faith which are necessar ) a necessit of means# as are especiall the m steries of the Trinit and the 1ncarnation'

4=esponse of the Sacred Jffice# Ma 1.# 1B.C5 1CEF) <hether it is possi)le for a crude and uneducated adult# as it might )e with a )ar)arian# to )e )aptized# if there were gi$en to him onl an understanding of ,od and some of His attri)utes# especiall His Dustice in rewarding and in punishing# according to this remar* of the Apostle 3He that cometh to ,od must )elie$e that he is and that he is a rewarder8% 4He) ' 11:&C5# from which it is inferred that a )ar)arian adult# in a certain case of urgent necessit # can )e )aptized although he does not )elie$e e(plicitl in 2esus Christ' =esp' Amissionar should not )aptize one who does not )elie$e e(plicitl in the 9ord 2esus Christ# )ut is )ound to instruct him a)out all those matters which are necessar # ) a necessit of means# in accordance with the capacit of the one to )e )aptized' An J)se>uious Silence in =egard to Dogmatic Facts M 4From the Constitution# 3Hineam Domini Sa)aoth#3 2ul 1A' 1B.-5 1C-. !Sec' A or &-" 1n order that# for the future# e$er occasion of error ma )e pre$ented# and that all sons of the Catholic Church ma learn to listen to the Church herself# not in silence onl !for# 3e$en the wic*ed are silent in dar*ness34 1 Samuel &:F5"# )ut with an interior o)edience# which is the true o)edience of an orthodo( man# let it )e *nown that ) this constitution of ours# to )e $alid fore$er# the o)edience which is due to the aforesaid apostolic constitutions is not satisfied ) an o)se>uious silence% )ut the sense of that )oo* of 2ansen which has )een condemned in the fi$e propositions !see n' 1.F& ff'" mentioned a)o$e# and whose meaning the words of those propositions e(press clearl # must )e reDected and condemned as heretical ) all the faithful of Christ# not onl ) word of mouth )ut also in heart% and one ma not lawfull su)scri)e to the a)o$e formula with an other mind# heart# or )elief# so that all who hold or preach or teach or assert ) word or writing an thing contrar to what all these propositions mean# and to what each single one means we declare# decree# state# and ordain# with this same apostolic authorit # that all# as transgressors of the aforementioned apostolic constitutions# come under each and e$er indi$idual censure and penalt of those constitutions'

Errors of 6aschasius Luesnel M

4Condemned in the dogmatic Constitution# 3?nigenitus#3 M Sept' /# 1B1C5 1C-1 !Sec' C" 1' <hat else remains for the soul that has lost ,od and His grace e(cept sin and the conse>uences of sin# a proud po$ert and a slothful indigence# that is# a general impotence for la)or# for pra er# and for e$er good wor*Q 1C-& &' The grace of 2esus Christ# which is the efficacious principle of e$er *ind of good# is necessar for e$er good wor*% without it# not onl is nothing done# )ut nothing can )e done' 1C-C C' 1n $ain# J 9ord# do @ou command# if @ou do not gi$e what ou command' 1C-E E' Thus# J 9ord# all things are possi)le to him for whom @ou ma*e all things possi)le ) effecting those same things in him' 1C-- -' <hen ,od does not soften a heart ) the interior unction of His grace# e(terior e(hortations and graces are of no ser$ice e(cept to harden it the more' 1C-A A' The difference )etween the 2udaic dispensation and the Christian is this# that in the former ,od demanded flight from sin and a fulfillment of the 9aw ) the sinner# lea$ing him in his own wea*ness% )ut in the latter# ,od gi$es the sinner what He commands# ) purif ing him with His grace' 1C-B B' <hat ad$antage was there for a man in the old co$enant# in which ,od left him to his own wea*ness# ) imposing on him His lawQ 7ut what happiness is it not to )e admitted to a con$enant in which ,od gi$es us what He as*s of usQ 1C-/ /' 7ut we do not ) long to the new co$enant# e(cept in so far as we are participators in that new grace which wor*s in us that which ,od commands us' 1C-F F' The grace of Christ is a supreme grace# without which we can ne$er confess Christ# and with which we ne$er den Him' 1CA. 1.' ,race is the wor*ing of the omnipotent hand of ,od# which nothing can hinder or retard' 1CA1 11' ,race is nothing else than the omnipotent <ill of ,od# ordering and doing what He orders'

1CA& 1&' <hen ,od wishes to sa$e a soul# at whate$er time and at whate$er place# the undou)ted effect follows the <ill of ,od' 1CAC 1C' <hen ,od wishes to sa$e a soul and touches it with the interior hand of His grace# no human will resists Him' 1CAE 1E' Howsoe$er remote from sal$ation an o)stinate sinner is# when 2esus presents Himself to )e seen ) him in the salutar light of His grace# the sinner is forced to surrender himself# to ha$e recourse to Him# and to hum)le himself# and to adore his Sa$ior' 1CA- 1-' <hen ,od accompanies His commandment and His eternal e(hortation ) the unction of His Spirit and ) the interior force of His grace# He wor*s that o)edience in the heart that He is see*ing' 1CAA 1A' There are no attractions which do not ield to the attractions of grace# )ecause nothing resists the Almight ' 1CAB 1B' ,race is that $oice of the Father which teaches men interiorl and ma*es them come to 2esus Christ% whoe$er does not come to Him# after he has heard the e(terior $oice of the Son# is in no wise taught ) the Father' 1CA/ 1/' The seed of the word# which the hand of ,od nourishes# alwa s )rings forth its fruit' 1CAF 1F' The grace of ,od is nothing else than His omnipotent <ill% this is the idea which ,od Himself gi$es us in all His Scriptures' 1CB. &.' The true idea of grace is that ,od wishes Himself to )e o)e ed ) us and He is o)e ed% He commands# and all things are done% He spea*s as the 9ord# and all things are o)edient to Him' 1CB1 &1' The grace of 2esus Christ is a strong# powerful# supreme# in$inci)le grace# that is# the operation of the omnipotent <ill# the conse>uence and imitation of the operation of ,od causing the incarnation and the resurrection of His Son' 1CB& &&' The harmon of the all powerful operation of ,od in the heart of man with the free consent of man8s will is demonstrated# therefore# to us in the 1ncarnation# as in the fount and archet pe of all other operations of merc and grace# all of which are as gratuitous and as dependent on ,od as the original operation itself' 1CBC &C' ,od Himself has taught us the idea of the omnipotent wor*ing of His grace# signif ing it ) that operation which produces creatures from nothing and which restores life to the dead'

1CBE &E' The right idea which the centurion had a)out the omnipotence of ,od and of 2esus Christ in healing )odies ) a single act of His will# 4Matt' /:/5 is an image of the idea we should ha$e a)out the omnipotence of His grace in healing souls from cupidit ' 1CB- &-' ,od illumines the soul# and heals it# as well as the )od # ) His will onl % He gi$es orders and He is o)e ed' 1CBA &A' 0o graces are granted e(cept through faith' 1CBB &B' Faith is the first grace and the source of all others' 1CB/ &/' The first grace which ,od grants to the sinner 1s the remission of sin' 1CBF &F' Jutside of the Church# no grace is granted' 1C/. C.' All whom ,od wishes to sa$e through Christ# are infalli)l sa$ed' 1C/1 C1' The desires of Christ alwa s ha$e their effect% He )rings peace to the depth of hearts when He desires it for them' 1C/& C&' 2esus Christ surrendered Himself to death to free fore$er from the hand of the e(terminating angel# ) His )lood# the first )orn# that is# the elect' 1C/C CC' Ah# how much one ought to renounce earthl goods and himself for this# that he ma ha$e the confidence of appropriating# so to spea*# Christ 2esus to himself# His lo$e# death# and m steries# as St' 6aul does# when he sa s: 3He who lo$ed me# and deli$ered Himself for me3 4,al'&:&.5' 1C/E CE' The grace of Adam produced nothing e(cept human merit' 1C/- C-' The grace of Adam is a conse>uence of creation and was due to his whole and sound nature' 1C/A CA' The essential difference )etween the grace of Adam and of his state of innocence and Christian grace# is that each one would ha$e recei$ed the first in his own person# )ut the second is not recei$ed e(cept in the person of the risen 2esus Christ to whom we are united' 1C/B CB' The grace of Adam ) sanctif ing him in himself was proportionate to him% Christian grace# ) sanctif ing us in 2esus Christ# is omnipotent# and worth of the Son of ,od' 1C// C/' <ithout the grace of the 9i)erator# the sinner is not free e(cept to do e$il'

1C/F CF' The will# which grace does not anticipate# has no light e(cept for stra ing# no eagerness e(cept to put itself in danger# no strength e(cept to wound itself# and is capa)le of all e$il and incapa)le of all good' 1CF. E.' <ithout grace we can lo$e nothing e(cept to our own condemnation' 1CF1 E1' All *nowledge of ,od# e$en natural *nowledge# e$en in the pagan philosophers# cannot come e(cept from ,od% and without grace *nowledge produces nothing )ut presumption# $anit # and opposition to ,od Himself# instead of the affections of adoration# gratitude# and lo$e' 1CF& E&' The grace of Christ alone renders a man fit for the sacrifice of faith% without this there is nothing )ut impurit # nothing )ut unworthiness' 1CFC EC' The first effect of )aptismal grace is to ma*e us die to sin so that our spirit# heart# and senses ha$e no more life for sin than a dead man has for the things of the world' 1CFE EE' There are )ut two lo$es# from which all our $olitions and actions arise: lo$e of ,od# which does all things )ecause of ,od and which ,od rewards% and the lo$e with which we lo$e oursel$es and the world# which does not refer to ,od what ought to )e referred to Him# and therefore )ecomes e$il' 1CF- E-' <hen lo$e of ,od no longer reigns in the heart of sinners# it needs must )e that carnal desire reign in it and corrupt all of its actions' 1CFA EA' Cupidit or charit ma*es the use of the senses good or e$il' 1CFB EB' J)edience to the law ought to flow from the source# and this source is charit ' <hen the lo$e of ,od is the interior principle of o)edience and the glor of ,od is its end# then that is pure which appears e(ternall % otherwise# it is )ut h pocris and false Dustice' 1CF/ E/' <hat else can we )e e(cept dar*ness# e(cept a)erration# and e(cept sin# without the light of faith# without Christ# and without charit Q 1CFF EF' As there is no sin without lo$e of oursel$es# so there is no good wor* without lo$e of ,od' 1E.. -.' 1n $ain we cr out to ,od: M Father#if it is not the spirit of charit which cries out' 1E.1 -1' Faith Dustifies when it operates# )ut it does not operate e(cept through charit ' 1E.& -&' All other means of sal$ation are contained in faith as in their own germ and seed% )ut this faith does not e(ist apart from lo$e and confidence'

1E.C -C' Jnl charit in the Christian wa ma*es !Christian actions" through a relation to ,od and to 2esus Christ' 1E.E -E' 1t is charit alone that spea*s to ,od% it alone that ,od hears' 1E.- --' ,od crowns nothing e(cept charit % he who runs through an other incenti$e or an other moti$e# runs in $ain' 1E.A -A' ,od rewards nothing )ut charit % for charit alone honors ,od' 1E.B -B' All fails a sinner# when hope fails him% and there is no hope in ,od# when there is no lo$e of ,od' 1E./ -/' 0either ,od nor religion e(ists where there is no charit ' 1E.F -F' The pra er of the impious is a new sin% and what ,od grants to them is a new Dudgment against them' 1E1. A.' 1f fear of punishment alone animates penance# the more intense this is# the more it leads to despair' 1E11 A1' Fear restrains nothing )ut the hand# )ut the heart is addicted to the sin as long as it is not guided ) a lo$e of Dustice' 1E1& A&' He who does not refrain from e$il e(cept through fear of punishment# commits that e$il in his heart# and is alread guilt )efore ,od' 1E1C AC' A )aptized person is still under the law as a 2ew# if he does not fulfill the law# or if he fulfills it from fear alone' 1E1E AE' ,ood is ne$er done under the condemnation of the law# )ecause one sins either ) doing e$il or ) a$oiding it onl through fear' 1E1- A-' Moses# the prophets# priests# and doctors of the 9aw died without ha$ing gi$en an son to ,od# since the produced onl sla$es through fear' 1E1A AA' He who wishes to approach to ,od# should not come to Him with )rutal passions# nor )e led to Him ) natural instinct# or through fear as animals# )ut through faith and lo$e# as sons' 1E1B AB' Ser$ile fear does not represent ,od to itself e(cept as a stern imperious# unDust# un ielding master' 1E1/ A/' The goodness of ,od has shortened the road to sal$ation# ) enclosing all in faith and in pra ers'

1E1F AF' Faith# practice of it# increase# and reward of faith# all are a gift of the pure li)eralit of ,od' 1E&. B.' 0e$er does ,od afflict the innocent% and afflictions alwa s ser$e either to punish the sin or to purif the sinner' 1E&1 B1' For the preser$ation of himself man can dispense himself from that law which ,od esta)lished for his use' 1E&& B&' A mar* of the Christian Church is that it is catholic# em)racing all the angels of hea$en# all the elect and the Dust on earth# and of all times' 1E&C BC' <hat is the Church e(cept an assem)l of the sons of ,od a)iding in His )osom# adopted in Christ# su)sisting in His person# redeemed ) His )lood# li$ing in His spirit# acting through His grace# and awaiting the grace of the future lifeQ 1E&E BE' The Church or the whole Christ has the 1ncarnate <ord as head# )ut all the saints as mem)ers' 1E&- B-' The Church is one single man composed of man mem)ers# of which Christ is the head# the life# the su)sistence and the person% it is one single Christ composed of man saints# of whom He is the sanctifier 1E&A BA' There is nothing more spacious than the Church of ,od% )ecause all the elect and the Dust of all ages comprise it' 1E&B BB' He who does not lead a life worth of a son of ,od and a mem)er of Christ# ceases interiorl to ha$e ,od as a Father and Christ as a head' 1E&/ B/' Jne is separated from the chosen people# whose figure was the 2ewish people# and whose head is 2esus Christ# )oth ) not li$ing according to the ,ospel and ) not )elie$ing in the ,ospel' 1E&F BF' 1t is useful and necessar at all times# in all places# and for e$er *ind of person# to stud and to *now the spirit# the piet # and the m steries of Sacred Scripture' 1EC. /.' The reading of Sacred Scripture is for all' 1EC1 /1' The sacred o)scurit of the <ord of ,od is no reason for the lait to dispense themsel$es from reading it' 1EC& /&' The 9ord8s Da ought to )e sanctified ) Christians with readings of pious wor*s and a)o$e all of the Hol Scriptures' 1t is harmful for a Christian to wish to withdraw from this reading'

1ECC /C' 1t is an illusion to persuade oneself that *nowledge of the m steries of religion should not )e communicated to women ) the reading of Sacred Scriptures' 0ot from the simplicit of women# )ut from the proud *nowledge of men has arisen the a)use of the Scriptures# and ha$e heresies )een )orn' 1ECE /E' To snatch awa from the hands of Christians the 0ew Testament# or to hold it closed against them ) ta*ing awa from them the means of understanding it# is to close for them the mouth of Christ' 1EC- /-' To for)id Christians to read Sacred Scripture# especiall the ,ospels# is to for)id the use of light to the sons of light# and to cause them to suffer a *ind of e(communication' 1ECA /A' To snatch from the simple people this consolation of Doining their $oice to the $oice of the whole Church is a custom contrar to the apostolic practice and to the intention of ,od' 1ECB /B' A method full of wisdom# light# and charit is to gi$e souls time for )earing with humilit # and for e(periencing their state of sin# for see*ing the spirit of penance and contrition# and for )eginning at least to satisf the Dustice of ,od# )efore the are reconciled' 1EC/ //' <e are ignorant of what sin is and of what true penance is# when we wish to )e restored at once to the possession of the goods of which sin has despoiled us# and when we refuse to endure the confusion of that separation' 1ECF /F' The fourteenth step in the con$ersion of a sinner is that# after he has alread )een reconciled# he has the right of assisting at the Sacrifice of the Church' 1EE. F.' The Church has the authorit to e(communicate# so that it ma e(ercise it through the first pastors with the consent# at least presumed# of the whole )od ' 1EE1 F1' The fear of an unDust e(communication should ne$er hinder us from fulfilling our dut % ne$er are we separated from the Church# e$en when ) the wic*edness of men we seem to )e e(pelled from it# aslong as we are attached to ,od# to 2esus Christ# and to the Church herself ) charit ' 1EE& F&' To suffer in peace an e(communication and an unDust anathema rather than )etra truth# is to imitate St' 6aul% far )e it from re)elling against authorit or of destro ing unit ' 1EEC FC' 2esus sometimes heals the wounds which the precipitous haste of the first pastors inflicted without His command' 2esus restored what the # with inconsidered zeal# cut off' 1EEE FE' 0othing engenders a worse opinion of the Church among her enemies than to see e(ercised there an a)solute rule o$er the faith of the faithful# and to see di$isions fostered )ecause of matters which do not

$iolate faith or morals' 1EE- F-' Truths ha$e descended to this# that the are# as it were# a foreign tongue to most Christians# and the manner of preaching them is# as it were# an un*nown idiom# so remote is the manner of preaching from the simplicit of the apostles# and so much a)o$e the common grasp of the faithful% nor is there sufficient ad$ertence to the fact that this defect is one of the greatest $isi)le signs of the wea*ening of the Church and of the wrath of ,od on His sons' 1EEA FA' ,od permits that all powers )e opposed to the preachers of truth# so that its $ictor cannot )e attri)uted to an one e(cept to di$ine grace' 1EEB FB' Too often it happens that those mem)ers# who are united to the Church more holil and more strictl # are loo*ed down upon# and treated as if the were unworth of )eing in the Church# or as if the were separated from Her% )ut# 3the Dust man li$eth ) faith3 4=om' 1:1B5# and not ) the opinion of men' 1EE/ F/' The state of persecution and of punishment which an one endures as a disgraceful and impious heretic# is generall the final trial and is especiall meritorious# inasmuch as it ma*es a man more conforma)le to 2esus Christ' 1EEF FF' Stu))ornness# in$estigation# and o)stinac in )eing unwilling either to e(amine something or to ac*nowledge that one has )een decei$ed# dail changes into an odor# as it were# of death# for man people# that which ,od has placed in His Church to )e an odor of life within it# for instance# good )oo*s# instructions# hol e(amples# etc' 1E-. 1.. Deplora)le is the time in which ,od is )elie$ed to )e honored ) persecution of the truth and its disciplesP This time has come' ' ' ' To )e considered and treated ) the ministers of religion as impious and unworth of all commerce with ,od# as a putrid mem)er capa)le of corrupting e$er thing in the societ of saints# is to pious men a more terri)le death than the death of the )od ' 1n $ain does an one flatter himself on the purit of his intentions and on a certain zeal for religion# when he persecutes honest men with fire and sword# if he is )linded ) his own passion or carried awa ) that of another on account of which he does not want to e(amine an thing' <e fre>uentl )elie$e that we are sacrificing an impious man to ,od# when we are sacrificing a ser$ant of ,od to the de$il' 1E-1 1.1' 0othing is more opposed to the spirit of ,od and to the doctrine of 2esus Christ than to swear common oaths in Church# )ecause this is to multipl occasions of perDur # to la snares for the wea* and ine(perienced# and to cause the name and truth of ,od to ser$e sometimes the plan of the wic*ed' Declared and condemnedas false# captious# e$il+sounding# offensi$e to pious ears# scandalous# pernicious# rash# inDurious to the Church and her practice# insulting not onl to the Church )ut also the secular powers# seditious# impious# )lasphemous# suspected of heres # and smac*ing of heres itself# and# )esides# fa$oring

heretics and heresies# and also schisms# erroneous# close to heres # man times condemned# and finall heretical# clearl renewing man heresies respecti$el and most especiall those which are contained in the infamous propositions of 2ansen# and indeed accepted in that sense in which these ha$e )een condemned'

100JCE0T I111 1B&1+1B&E 7E0ED1CT I111 1B&E+1BC. C9EME0T I11 1BC.+1BE. 7E0ED1CT I1H 1BE.+1B-/ Clandestine Marriages in 7elgium !and Holland" M 4From the Declaration# 3Matrimonia# >uae in locis#3 0o$' E# 1BE15 1E-& Marriages which are wont to )e entered into in places su)Dect to the dominion of the Federated Jrders in 7elgium# whether )etween heretics on )oth sides# or )etween an heretical man on one side and a Catholic woman on the other# or# $ice$ersa# without ha$ing o)ser$ed the form prescri)ed ) the Sacred Council of Trent# whether such marriages are $alid or not has )een for a long time greatl disputed in the minds of men# and there are di$ided and di$erse opinions% a situation which has furnished a rather fruitful source of an(iet and the seed of danger for man ears# especiall since )ishops# parish priests# and missionaries of these regions ha$e no certaint in regard to the matter and do not dare to decree and to declare an thing without consulting the Hol See' ' 1E-C !1" Jur Most Hol Father# ha$ing ta*en time to ponder the matter# recentl enDoined that this declaration and instruction )e set down# which should )e emplo ed hereafter as a definite rule and norm ) all 7elgian )ishops# priests# and missionaries of these regions# and $icars apostolic# in matters of this *ind' 1E-E !&" 0amel # first# in regard to marriages cele)rated )etween heretics in places su)Dect to the authorit of the Federated Jrders# which did not o)ser$e the form prescri)ed ) Trent# although His Holiness *nows that at other times# in certain particular cases and in circumstances attendant and e(plained at the time# the Sacred Congregation of the Council has said that the are in$alid% ne$ertheless# His Holiness# )eing e>uall certain that nothing has )een generall or uni$ersall defined ) the Apostolic See regarding marriages of this *ind# and# on the other hand# that# in order to furnish ad$ice to all the faithful residing in those places and to a$ert more gra$e disorders# he ought to declare what must )e generall held regarding such marriages# after gi$ing mature consideration to the matter# and sedulousl )alancing all the weight reasons pro and con# has declared and decreed that marriages which ha$e )een contracted up to now# and which will )e contracted hereafter in the said federated pro$inces of 7elgium )etween heretics# e$en if the form prescri)ed ) Trent shall not ha$e )een o)ser$ed in their cele)ration# pro$ided no other canonical

impediment interferes# are to )e considered as $alid# and furthermore# if it should happen that each spouse )e recei$ed into the )osom of the Catholic Church# the are held )ound ) the same conDugal tie as )efore# e$en if their mutual consent is not renewed )efore the Catholic priest% )ut# if onl one of the spouses# either man or woman# should )e con$erted# neither can# as long as the other is li$ing# enter into another marriage' 1E-- !C" 0ow as regards those marriages which li*ewise in the same federated pro$inces of 7elgium are contracted ) Catholics with heretics without the form esta)lished ) Trent# whether a Catholic man ta*es an heretical woman in marriage# or a Catholic woman marries an heretical man% grie$ing $er much that there are among Catholics those who# )ecoming shamefull deranged ) a mad lo$e# do not wholeheartedl a)hor and thin* that the should refrain from these detesta)le marriages which Hol Mother Church has continuall condemned and interdicted# and praising greatl the zeal of those )ishops# who# ) proposing se$ere penalties# endea$or to restrain Catholics from uniting themsel$es to heretics in this sacrilegious )ond# His Holiness encourages# e(horts# and ad$ises seriousl and gra$el all )ishops# $icars apostolic# parish priests# missionaries# and e$er other faithful minister of ,od and of the Church who reside in those regions# to deter# in so far as the can# Catholics of )oth se(es from entering into marriages of this *ind to the destruction of their own souls# and to ma*e it their )usiness to a$ert in e$er good wa and efficaciousl to hinder these same marriages' 7ut if ) chance some marriage of this sort# without o)ser$ing the Tridentine form# has alread )een contracted there# or ma )e contracted in the future !which ,od for)idP"# His Holiness declares that such a marriage# pro$ided that no other canonical impediment e(ists# must )e considered $alid# and that neither of the spouses# as long as the other one li$es# can in an wa enter into a new marriage under the prete(t that the prescri)ed form was not o)ser$ed% that the Catholic spouse# whether man or woman# should especiall )ear this in mind# that in proportion to the $er gra$e fault he has committed he should do penance and as* pardon from ,od# and should tr # in proportion to his strength# to draw the other spouse# who is stra ing from the true faith# )ac* to the )osom of the Catholic Church# and to win her or his soul# which indeed would )e a $er e(cellent means of o)taining pardon for the crime committed# *nowing )esides# as has Dust )een said# that he will )e perpetuall )ound ) the )ond of that marriage' 1E-A !E" 1n addition# the Hol See declares that whate$er up to now has )een sanctioned and pronounced a)out marriages# either )etween heretics or )etween Catholics and heretics# in those regions su)Dect to the rule of the Federated Jrders in 7elgium# is li*ewise sanctioned and pronounced for similar marriages contracted outside the limits of the dominion of these same Federated Jrders ) those who ha$e )een assigned to the legions# or militar forces which are customaril sent ) these same Federated Jrders to guard and to defend the frontier parts commonl called di7arriera% sothat# indeed# marriages entered into there without the Tridentine form )etween heretics on )oth sides# or )etween Catholics and heretics# retain their $alidit # pro$ided the spouse in each case )elongs to these same militar forces or legions% and His Holiness wishes this declaration to include also the cit of Mosa Traiectensis# which is possessed ) the Commonwealth of the Federated Jrders# not# howe$er# ) right of dominion# )ut onl under the name of a pledge# as the sa '

1E-B !-" Finall # in regard to marriages which are contracted either in the regions of Catholic princes ) those who ha$e a domicile in the federated pro$inces# or in the federated pro$inces ) those who ha$e a domicile in the regions of Catholic princes# His Holiness has thought that nothing new should )e decreed and declared# wishing that whene$er a dispute arises concerning them# the )e decided according to the canonical principles of the common law# and ) the resolution appro$ed in similar cases at other times and pu)lished ) the Sacred Congregation of the Council# and so he has declared and decreed and commanded that it )e o)ser$ed ) all for the future' The Minister of Confirmation M 4From the Constitution# 3Etsi 6astoralis#3 for 1talian+,ree*s# Ma &A# 1BE&5 1E-/ !C" 9et 9atin )ishops unconditionall confirm infants or others )apsized in their dioceses and signed on the forehead with chrism ) ,ree* priests# since neither ) our predecessors nor ) us has the facult )een granted# nor is it granted to ,ree* priests in 1tal and the adDacent islands to confer the sacrament of confirmation on )aptized infants' ' ' ' M 6rofession of Faith which 1s 6rescri)ed for Jrientals !Maronites"M 4From the Constitution# 30uper ad nos'## March 1A' 1BEC5

1E-F -' ' ' ' 1# 0'# with firm faith# etc' 1 )elie$e in one# etc'# 4as in the 0icene+Constantinople Creed# see n' /A# FFE5' 1EA. 1 re$ere also and accept the uni$ersal S nods as follows# namel % The first 0icean 4see n' -E 5# and 1 profess what has )een defined in it against Arius of e(ecra)le memor # that the 9ord 2esus Christ is the Son of ,od# the onl +)egotten Son of the Father# who is )orn of the su)stance of the Father# not made# that He is consu)stantial with the Father# that those impious statements ha$e )een rightl condemned in the same S nod# such as: 3That at some time He did not e(ist#3 or# 3that He was made of those things which are not# or of some other su)stance or essence#3 or# 3that the Son of ,od is muta)le or changea)le'3 1EA1 The first Constantinople# second in order 4see n' /- f'5# and 1 profess that which was defined in it against Macedonius of e(ecra)le memor that the Hol Spirit is not a ser$ant )ut 9ord# not a creature )ut ,od# and possessing the one di$init with the Father and the Son' 1EA& The first Ephesian 4see n' 111 a f'5# third in order# and 1 profess that which was defined against 0estorius of e(ecra)le memor # that di$init and humanit ) an ineffa)le and incomprehensi)le union in the one person of the Son of ,od ha$e constituted for us one 2esus Christ# and that for this reason the most

7lessed Hirgin is trul the Mother of ,od' 1EAC Chalcedon 4see n' 1E/5# fourth in order# and 1 profess that which was defined against Eut ches and Dioscorus# )oth of e(ecra)le memor # that the one and same Son of ,od# our 9ord 2esus Christ# was perfect in di$init and perfect in humanit # true ,od and true man consisting of rational soul and )od # consu)stantial with the Father in regard to His di$init # and consu)stantial with us in regard to His humanit # in all things similar to us# without sin% that )efore time He was )orn of the Father according to di$init # )ut that in these latter da s the same Jne# for us and for our sal$ation# was )orn of the Hirgin Mar # Mother of ,od# according to humanit # and that the one same Christ# Son# 9ord# Jnl +)egotten must )e recognized in the two natures without confusion# immuta)l # indi$isi)l # insepara)l # ne$er remo$ing the difference of the natures )ecause of their union# and preser$ing the peculiar character of each nature Doined in one 6erson and su)stance% that this same 9ord is not separated and di$ided into two persons# )ut is one and the same Son and Jnl +)egotten ,od# the <ord# the 9ord 2esus Christ: li*ewise that the di$init of our same 9ord 2esus Christ# according to which He is consu)stantial with the Father and the Hol Spirit# is impassi)le and immortal% moreo$er# the same 9ord was crucified and died onl in the flesh# as was also defined in the said S nod and in the letter of St' 9eo# the =oman 6ontiff 4cf' n'1EC f'5# ) whose mouth# the Fathers in the same S nod declared that 7lessed 6eter the Apostle spo*e# and ) this definition there is condemned also that impious heres of those who# when the Trisagion transmitted ) the angels was )eing sung in the aforementioned S nod of Chalcedon: 3Hol ,od# strong ,od# immortal ,od# ha$e merc on us#3 added these words: 3<ho was crucified for us#3 and there) asserted that the di$ine nature of the three 6ersons was passi)le and mortal' 1EAE Second Council of Constantinople 4see n' &1& ff'5# fifth in order# in which the definition of the aforementioned S nod of Chalcedon was renewed' 1EA- Third Council of Constantinople 4see n'&/F ff'5# si(th in order# and 1 profess what was defined in it against the Monothelites# that in our one same 9ord# 2esus Christ# there are two natural wills and two natural operations without di$ision# change# separation# or confusion# and that His human will is not contrar to# )ut su)Dect to His di$ine and omnipotent will' 1EAA Second 0icean Council 4see n' C.& ff'5# se$enth in order# and 1 profess what was defined in it against the 1conoclasts# that images of Christ and of the Hirgin Mother of ,od# as well as of other saints# should )e *ept and retained# and that due honor and $eneration should )e gi$en'to them 1EAB The fourth of Constantinople 4see n' CCA ff'5# eighth in order# and 1 profess that in it 6hotius was rightl condemned# and that Saint 1gnatius# the 6atriarch# was rightl reinstated !restored"' 1EA/ 1 $enerate also and accept all the other uni$ersal S nods which ha$e )een lawfull held and confirmed ) the authorit of the =oman 6ontiff# and especiall the S nod of Florence% 4there follows what is gathered and e(cerpted as far as the meaning goes from the decree on the union of the ,ree*s !namel # n'AF1+AFC"#

and from the decree for the Armenians !see n' B1& f'"# of the Council of Florence5' ' ' ' 1EAF 9i*ewise# 1 re$ere and accept the Council of Trent 4see n' B/& ff'5# and 1 profess what was defined and declared in it# and especiall that there is offered to ,od in the Mass a true# proper# and propitiator sacrifice# for the li$ing and the dead# and that in the Most Hol Sacrament of the Eucharist# in accordance with the faith that had alwa s )een in the Church of ,od# there is contained trul # reall # and su)stantiall the )od and )lood together with the soul and di$init of our 9ord 2esus Christ# and hence the whole Christ# and that there is made a change of the whole su)stance of the )read into the )od # and of the whole su)stance of the wine into the )lood# which change the Catholic Church most fittingl calls transu)stantiation# and that under each species and in each single part of each species# when a di$ision is made# the whole Christ is contained' 1EB. 9i*ewise# 1 profess that there are se$en sacraments of the 0ew 9aw instituted ) Christ# our 9ord# for the sal$ation of the human race# although not all of them are necessar for each indi$idual: namel # )aptism# confirmation# Eucharist# penance# e(treme unction# orders# and matrimon % and !1 profess" that these confer grace# and that of these# )aptism# confirmation# and orders cannot )e repeated without sacrilege' 9i*ewise !1 profess" that )aptism is necessar for sal$ation# and hence# if there is imminent danger of death# it should )e conferred at once and without dela # and that it is $alid if conferred with the right matter and form and intention ) an one# and at an time' 9i*ewise !1 profess" that the )ond of the sacrament of matrimon is indissolu)le# and that# although a separation of )ed and )oard ma )e possi)le )etween the Spouses )ecause of adulter # heres # and some other causes# ne$ertheless it is not lawful for them to contract another marriage 1EB1 9i*ewise# !1 profess" that the apostolic and ecclesiastical traditions must )e accepted and re$ered% also# that power of granting indulgences has )een left to the Church of Christ# and that their use is $er salutar for Christian people' 1EB& 9i*ewise# 1 accept and profess what was defined in the aforesaid S nod of Trent a)out original sin# a)out Dustification# a)out the list and interpretation of the sacred )oo*s of )oth the 0ew Testament and the Jld 4cf' n' B/B ff'# B/C ff'5 1EBC 9i*ewise# all other things 1 accept and profess# which the Hol =oman Church accepts and professes# and 1 li*ewise condemn# reDect# and anathematize# at the same time all contrar things# )oth schisms and heresies# which ha$e )een condemned# reDected# and anathematized ) the same Church' 1n addition# 1 promise and swear true o)edience to the =oman 6ontiff# the successor of 7lessed 6eter# the prince of the Apostles and the $icar of 2esus Christ' And that this faith of the Catholic Church# without which no one can )e sa$ed# etc' ' ' ' 4as in the Tridentine profession of faith# see n' 1... 5' A)out not Demanding the 0ame of an AccompliceM

4From the 7rief# 3Supreme omnium Ecclesiarum sollicitudo#32ul B# 1BE-5

1EBE !1" For it came to our attention not so long ago that some confessors of those parts# allowing themsel$es to )e seduced ) a false idea of zeal# )ut stra ing far from the zeal 3according to *nowledge3 4cf' =om' 1.:&5# ha$e )egun to )ring in and to introduce a certain e$il and pernicious practice in hearing the confessions of the faithful of Christ# and in administering the $er sa$ing sacrament of penance: namel # that if ) chance the should happen upon penitents who ha$e an associate in their sin# the demand at times from these penitents the name of such an accomplice or companion# and the attempt to induce them to re$eal this to them not onl ) persuasion# )ut what is more detesta)le# the directl force and compel them to re$eal it# under a threat of den ing them sacramental a)solution% na more# the demand that not onl the name of the accomplice )e made *nown )ut also the place of residence# and this intolera)le imprudence the do not hesitate to disguise ) the specious prete(t of procuring the correction of the accomplice and of accomplishing other good effects# nor to defend it ) falsif ing the opinions of learned men# when# in truth# ) following false and erroneous opinions of this sort# or ) ma*ing a )ad application of true and sound principles# the )ring destruction not onl to their own souls )ut also to those of their penitents# and# )esides# the render themsel$es guilt )efore ,od# the eternal Dudge# of man serious e$ils which the ought to ha$e foreseen would easil follow from their action' ' ' ' !C" Moreo$er# in order that we ma not seem to )e lac*ing in our apostolic ministr to an degree in so great a danger to souls# and so that we ma not permit our mind on this matter to )e o)scure or am)iguous to ou# we wish ou to *now that the practice mentioned a)o$e must )e entirel repudiated# and this same practice is repro$ed and condemned ) ?s through our present letters in the form of a )rief# as scandalous and dangerous# and as harmful to the reputation of one8s neigh)or as it is to the sacrament itself# and tending to the $iolation of the most sacred sacramental seal and alienating the faithful from so ad$antageous and necessar a use of this same sacrament of penance' ?sur M 4From the Enc clical 3Hi( per$enit3 to the )ishops of 1tal # 0o$' 1# 1BE-5 1EB- !Sec' C"# T' That species of sin which is called usur # and which has its proper seat and place in a contract of lending# consists in this: that someone# from the loan itself# which of its $er nature demands that onl as much )e returned as was recei$ed# wishes more to )e returned to him than was recei$ed# and therefore contends that some profit )e ond the principal# ) reason of the lending# is due to him' Therefore# all profit of this sort# which surpasses the principal# is unlawful and is usurious' 1EBA &' 0or ma an defense )e summoned to Dustif that guilt# either from this fact# that the gain is not e(cessi$e and o$er much# )ut moderate# is not great )ut meager% or from this# that he from whom that profit is as*ed# )ecause of the loan itself# is not a poor man )ut rich# who is not going to lea$e the sum gi$en to

him as a loan idle )ut is going to spend it ad$antageousl to increase his fortune either ) )u ing new estates or ) transacting profita)le )usiness' 1ndeed# that person is con$icted of acting contrar to the law of lending# which necessaril is concerned with the e>ualit of what is gi$en and returned# who# although that same e>ualit has alread once )een rendered# does not fear to demand something more from someone# ) reason of the lending itself# for which satisfaction has alread )een made on e>ual terms% and hence# if he should recei$e it# he will )e o)ligated to restitution ) reason of his o)ligation in Dustice# which the call commutati$e Dustice# and whose purpose it is )oth to preser$e in$iola)l in human contracts the e>ualit proper to each one# and to repair it e(actl when it is not o)ser$ed' 1EBB C' 7ut ) this it is not at all denied that sometimes there can perhaps occur certain other titles# as the sa # together with the contract of lend ing# and these not at all innate or intrinsic in general to the nature of a loan# from which titles there arises a Dust and entirel legitimate cause of rightl demanding something more a)o$e the principal than is due from the loan' 9i*ewise# it is not denied that man times one8s own mone can )e rightl in$ested and e(pended in other contracts of a different nature from the nature of lending# either to secure an annual income for oneself# or also to practice legitimate commerce and )usiness# and thus procure an honest profit' 1EB/ E' 7ut# Dust as in so man different *inds of contracts of this nature# it is well *nown that if the e>ualit of each one is not o)ser$ed# whate$er is recei$ed more than is Dust# pertains# if not to usur !for the reason that there is no loan either open or secret"# certainl does pertain to some other real inDustice carr ing li*ewise the )urden of retri)ution% so# also# if all things are rightl transacted and carried out according to the scale of Dustice# there is no dou)t that in these same contracts there occurs a multifold lawful manner and method of maintaining and carr ing on human commerce and profita)le )usiness itself for the common good' For# far )e it from Christian minds that the should thin* that# ) ma*ing use of usur or similar harmful inDustices# there could flourish a profita)le commerce% since# on the contrar # we should learn from the di$ine pro$er) that 3Dustice e(alteth a nation# )ut sin ma*eth nations misera)le3 4 6ro$' 1E:CE5' 1EBF -' 7ut this must )e diligentl )orne in mind# that one would falsel and certainl rashl persuade himself that there is alwa s found and is e$er where present# either some legitimate titles together with a loan# or# e$en e(cluding a loan# other Dust contracts# ) the aid of which titles or contracts# it is permitted# as often as mone # grain# or something of that *ind is lent to another# Dust so often to recei$e a moderate increase )e ond the whole and sound principal' And so# if an one thin*s in this manner# he will without an dou)t )e in opposition not onl to the di$ine Scriptures and to the Dudgment of the Catholic Church a)out usur # )ut e$en to human common sense itself# and to natural reason' For# this at least cannot escape an one# that in man cases a man is )ound to succor another with a pure and simple act of lending# especiall when Christ the 9ord teaches: 3From him that would )orrow of thee# turn not awa 3 4 Matt' -:E&5% and that# similarl # in man circumstances# )esides the loan itself# there can )e place for no other Dust and true contract' <hoe$er# therefore# is willing to consult his conscience# ought first to in>uire whether# with a loan there is trul an other Dust title# or# apart from a loan there is a Dust contract# ) reason of which the profit which he see*s ma )e returned immune and free of all guilt'

The 7aptism of 2ewish Children M 4From the epistle 36ostremo menses to the Hiceregent in the Cit # Fe)' &/# 1BEB5 1E/. C' ' ' ' The first point to )e considered is whether He)rew children can )e lawfull )aptized# if the parents are unwilling and reluctant' Secondl # if we sa that this is unlawful# then we must consider whether an case might occur# in which this could not onl )e done# )ut would )e e$en lawful and clearl fitting' Thirdl # we must consider whether the )aptism )estowed on He)rew children at a time when it is now lawful# should )e considered $alid or in$alid' Fourthl # we must consider what must )e done when He)rew children are )rought to )e )aptized# or when it is disco$ered that the ha$e )een admitted to sacred )aptism% finall # how it can )e pro$ed that these same children ha$e alread )een purified ) the sa$ing waters' 1E/1 1f there is an discussion of the first chapter of the first part# whether He)rew children can )e )aptized if the parents o)Dect# we openl assert that this has alread )een defined in three places ) St' Thomas# namel # in Luodl' &# a' B% in 11+11 ae# >' 1.# a' 1&' where# recalling for e(amination the >uestion proposed in the Luodli)eta: 3<hether the children of 2ews and of other un)elie$ers should )e )aptized against the will of the parents#3 he answered thus: 31 repl that it must )e said that the custom of the Church has great authorit # which should alwa s )e followed in all things# etc' Moreo$er# the usage of the Church ne$er held that the children of 2ews should )e )aptized against their parents8 wishes' ' ' #3 and in addition he sa s this in 111 a# >' A/# a' 1.: 31 repl that it must )e said that children# sons of un)elie$ers' ' '# if the do not et ha$e the use of free will# are# according to the natural law# under the care of their parents# as long as the cannot pro$ide for themsel$es' ' '# and# therefore# it would )e against natural Dustice# if such children were )aptized without the parents8 consent% Dust as if someone ha$ing the use of reason should )e )aptized against his will' 1t would e$en )e dangerous' ' ' 1E/& Scotus in E Sent' dist' E# >' F# n' &# and in >uestions related to n' &# thought that a prince could lauda)l command that small children of He)rews and un)elie$ers )e )aptized# e$en against the will of the parents# pro$ided one could prudentl see to it that these same children were not *illed ) the parents' ' ' ' 0e$ertheless# the opinion of St' Thomas pre$ailed in courts ' ' ' and is more widespread among theologians and those s*illed in canon law M' ' ' ' 1E/C B' Therefore# this ha$ing )een esta)lished# that it is unlawful to )aptize He)rew children against the will of their parents# now# following the order proposed in the )eginning# we must ta*e up the second part: namel # whether an occasion could e$er occur in which that would )e lawful and fitting' ' ' 1E/E /' ' ' ' Since this ma happen# that a child of He)rew parentage )e found ) some Christian to )e close to death# he will certainl perform a deed which 1 thin* is praiseworth and pleasing to ,od# if he furnishes the child with eternal sal$ation ) the purif ing water' ' ' '

1E/- F' 1f# li*ewise# it should happen that an He)rew child had )een cast out and a)andoned ) its parents# it is the common opinion of all and has also )een confirmed ) man decisions# that the child ought to )e )aptized# e$en if the parents protest against this and demand the child )ac*' ' ' ' 1E/A After we ha$e e(plained the most o)$ious cases in which this rule of ours prohi)its the )aptizing of He)rew children against the wishes of their parents# we add some other declarations pertaining to this rule# the first of which is this: 1f parents are lac*ing# )ut the infants ha$e )een entrusted to the guardianship of a He)rew# the can in no wa )e lawfull )aptized without the assent of the guardian# since all the authorit of the parents has passed to the guardians' ' ' ' 1-' The second is this# if the father should enlist in the Christian militia and order his infant son to )e )aptized# he should )e )aptized# e$en though the He)rew mother protests# since the child must )e considered to )e# not under the power of the mother# )ut under that of the father' M ' ' ' 1A' The third is this# that although the mother does not ha$e her children under her own right# ne$ertheless# if she )elongs to the Christian faith and offers her child for )aptism# although the He)rew father protests# ne$ertheless# the child should )e cleansed ) the water of )aptism' ' ' ' 1B' The fourth is that# if it is a certaint that the will of parents is necessar for the )aptism of children# since under the name of parent a paternal grandfather also is included ' ' '# then it necessaril follows that# if the paternal grandfather has em)raced the Catholic faith and )rings his grandchild to the font of sa$ing water# although the He)rew mother o)Dects# when the father is dead# ne$ertheless# the child should )e )aptized without hesitation' M ' ' ' 1E/B 1/' 1t is not an imaginar case that sometimes a He)rew father sa s that he wants to em)race the Catholic religion and presents himself and his infant sons to )e )aptized# )ut afterwards regrets his intention and refuses to ha$e his son )aptized' This happened at Mantua' ' ' ' The case was )rought for e(amination in the Congregation of the Hol Jffice# and the 6ope on the &Eth da of Septem)er in the ear 1AFF decreed that action should )e ta*en as follows: 3His Holiness# ha$ing listened to the wishes of the Cardinals# decreed that two infant sons# one three ears old# the other fi$e# )e )aptized' The other children# namel a son of eight ears and a daughter twel$e# should )e placed in the house of catechumens# if there is one at Mantua# )ut if not# at the home of a pious and honora)le person for the purpose of finding out their will and of instructing them' ' ' ' 3 1E// 1F' Also some un)elie$ers are accustomed to )ring their children to Christians to )e washed with the sa$ing waters# not howe$er that the ma merit the satisfactions of Christ# nor that the guilt of original sin ma )e washed from their soul# )ut the do this# moti$ated ) some )ase superstition# namel )ecause the thin* that ) the )enefit of )aptism# these same children ma )e freed from malignant spirits# from infection# or some illness' ' ' ' 1E/F &1' Some un)elie$ers# when the ha$e represented this idea to themsel$es# that ) the grace of )aptism their children will )e freed from illnesses and the persecution of the demons# are )rought to such a pass of madness that the ha$e also threatened Catholic priests with death' ' ' ' 7ut# in opposition to this )elief# the Congregation of the Hol Jffice in the presence of the 6ope on the -th da of Septem)er# 1A&-# contested:

3The Sacred Congregation of the general 1n>uisition held in the presence of His Holiness# ha$ing read the letters of the 7ishop Anti)arensis# in which he made supplication for a solution of the dou)t written )elow: <hether# when priests are compelled ) Tur*s to )aptize their children# not that the ma ma*e them Christians# )ut for their )odil health# so that the ma )e freed from infection# epileps # the danger of )ewitchment# and wol$es# whether in such a case the could pretend to )aptize them# ma*ing use of the matter of )aptism without the prescri)ed formQ He replied in the negati$e# )ecause )aptism is the door of the sacraments and a profession of faith# and that in no wa can it )e simulated' ' ' ' 3 1EF. &F' And so our discourse comes now to those who are presented for )aptism neither ) their parents nor ) others who ha$e an right o$er them# )ut ) someone who has no authorit ' 1n addition# there is a >uestion a)out those whose cases are not comprehended under the dispositions which permits )aptism to )e conferred# e$en if the consent of their elders is withheld' 1n this case# indeed# the ought not to )e )aptized# )ut )e sent )ac* to those in whose power and trust the are lawfull placed' 7ut# if the ha$e )een alread admitted to the sacrament# either the must )e detained or reco$ered from their He)rew parents and handed o$er to the faithful of Christ# so that the ma )e piousl and religiousl trained ) them% for this is the effect of )aptism# which#though it )e unlawful# ne$ertheless is true and $alid'

Errors Concerning Duelling M 4Condemned in the Constitution# 3Detesta)ilem#3 0o$' 1.# 1B-&5 1EF1 1' A militar man who would )e considered fearful# timid# a)Dect# and unfit for militar offices unless he offers or accepts a duel# and hence would )e depri$ed of an office ) which he supports himself and his famil # or who would )e perpetuall depri$ed of the hope of promotion otherwise due him and merited ) him# is free from guilt and penalt # whether he offers a duel or accepts one' 1EF& &' Those who accept a duel# or e$en pro$o*e a duel for the sa*e of protecting their honor# or of a$oiding the disrepute of men# can )e e(cused when the *now for certain that the com)at will not ta*e place# inasmuch as it will )e pre$ented ) others' 1EFC C' A leader or militar officer who accepts a duel through gra$e fear of losing his reputation or his office# does not incur the ecclesiastical penalties )rought ) the Church against duelists' 1EFE E' 1t is permitted in the natural state of man to accept and to offer a duel to preser$e one8s fortunes with honor# when their loss cannot )e pre$ented ) an other means' 1EF- -' This permission# claimed for the natural state# can also )e applied to the state of the commonwealth which is )adl regulated# that is to sa # in which Dustice is openl denied# either )ecause of the negligence or

the wic*edness of the magistrac ' Condemned and prohi)itedas false# scandalous# and pernicious' C9EME0T I111 1B-/ ++ 1BAF C9EME0T I1H 1BAF ++ 1BBE

61?S H1 1BB-+1BFF Mi(ed Marriages in 7elgium M 4From the =escript of 6ius Hl to Card' de Franc*en)erg# Arch)ishop of Mechlin# and to the 7ishops of 7elgium#2ul 1C# 1B/&5 1EFA ' ' ' And therefore we must not depart from the uniform opinion of our predecessors and from ecclesiastical discipline# which do not appro$e marriages )etween parties who are )oth heretics# or )etween a Catholic on the one hand and a heretic on the other# and this much less in a case where there is need of a dispensation of some sort' ' ' ' 1EFB 6assing now to that point a)out the re>uested assistance of parish priests in mi(ed marriages# we sa that if the a)o$e named admonition to recall the Catholic part from the unlawful marriage has )een fulfilled# and ne$ertheless he persists in his will to contract it# and it is foreseen that the marriage will ine$ita)l follow# then the Catholic priest can lend his material presence# ne$ertheless in such wise that he is )ound to o)ser$e the following precautions: First# that he does not assist at such a marriage in a sacred place# nor clothed in an $estment )eto*ening a sacred function# nor will he recite o$er the contracting parties an pra ers of the Church# and in no wa shall he )less them' Secondl # that he will e(act and recei$e from the contracting heretic a declaration in writing# in which with an oath in the presence of two witnesses# who also ought to sign their names# he o)ligates himself to permit his partner the free use of the Catholic religion# and to educate in it all the children who shall )e )orn without an distinction of se(' ' ' ' Thirdl # that the contracting Catholic ma*e a declaration signed ) himself and two witnesses# in which he promises with an oath not onl ne$er to apostatize from his Catholic religion# )ut to educate in it all his future offspring# and to procure effecti$el the con$ersion of the other contracting non+Catholic' 1EF/ Fourthl # that which concerns the proclamations commanded ) the imperial decree# which the )ishops hold to )e ci$il rather than sacred acts# we answer: Since the ha$e )een preordained for the future cele)ration of marriage and conse>uentl contain a positi$e cooperation with it# a thing which certainl e(ceeds the limits of simple tolerance# we cannot consent that these )e made' ' ' ' 1EFF 1t remains now to spea* a)out one more point# concerning which# although we ha$e not )een e(pressl

interrogated# ne$ertheless we do not thin* it should )e passed o$er in silence# insomuch as# in practice# it could too fre>uentl happen% namel # this: <hether the contracting Catholic# afterwards wishing to share in the sacraments# ought to )e admitted to themQ To this we sa that as long as he shall demonstrate that he is sorr for his sinful union# this can )e granted to him# pro$ided he shall sincerel declare )efore confession that he will procure the con$ersion of his heretical spouse# that he renews his promise of educating his children in the orthodo( religion# and that he will repair the scandal he has gi$en to the other faithful' 1f these conditions o)tain# we are not opposed to the Catholic part recei$ing the sacraments'M Concerning the 6ower of the =oman 6ontiff !Against Fe)ronianism" M 4From the 7rief# 3Super soliditate#3 0o$' &/# 1B/A 1-.. And since trul # as Augustine teaches#M ,od has placed the doctrine of truth in the chair of unit # that unfortunate writer on the contrar lea$es nothing undone with which to harass and attac* in e$er wa this See of 6eter# in which See the Fathers ha$e taught with unanimous agreement that that chair was esta)lished# in which alone unit might )e preser$ed ) all% from which the rights of the $enera)le communion emanate to all the others% and to which it is necessar that e$er church and all the faithful e$er where come 4cf' Hatican Council# n'1/&E5' He has not hesitated to call fanatic the crowd which he saw )rea*ing forth into these words at the sight of the 6ontiff: 3He is the man who has recei$ed from ,od the *e s of the *ingdom of hea$en with the power of )inding and loosing# to whom no other )ishop can )e made e>ual# from whom these $er )ishops recei$e their authorit as he himself recei$ed his supreme power from ,od% moreo$er# he is the $icar of Christ# the $isi)le head of the Church# the supreme Dudge of the faithful'3 Could# therefore !a thing horri)le to sa "# that $oice of Christ ha$e )een fanatical# which promised 4Matt' 1A:1F5 6eter the *e s of the *ingdom of hea$en with the power of )inding and loosing% which *e s Jptatus Mile$itanus# following Tertullian# did not hesitate to confess that 6eter alone recei$ed to )e communicated to the othersQ Jr# are so man solemn decrees of the 6opes and Councils repeated so man times to )e called fanatic# ) which those ha$e )een condemned who denied that in )lessed 6eter# the prince of the Apostles# his successor# the =oman 6ontiff# was esta)lished ) ,od as the $isi)le head of the Church and the $icar of 2esus Christ# that to him has )een transmitted full power of ruling the Church# and that true o)edience is due him from all who are considered Christians% and that such is the power of the primac # which he holds ) di$ine right# that he is superior to other )ishops not onl ) his ran* of honor )ut ) the plenitude of his supreme powerQ All the more must )e deplored that )lind and rash temerit of the man who was eager to renew in his unfortunate )oo* errors which ha$e )een condemned ) so man decrees# who has said and insinuated indiscriminatel ) man am)iguities# that e$er )ishop# no less than the pope# was called ) ,od to go$ern the Church# and was endowed with no less power% that Christ ga$e the same power Himself to all the apostles% and that whate$er some people )elie$e is o)tained and granted onl ) the pope# that $er thing# whether it depends on consecration or ecclesiastical Durisdiction# can )e o)tained Dust as well from an )ishop% that Christ wished His Church to )e go$erned in the manner of a repu)lic% and that#

indeed# for that go$ernment there is need of a head for the good of unit # )ut one who does not dare to interfere in the affairs of others !)ishops" who rule at the same time% ne$ertheless# he has the pri$ilege of e(horting those who are negligent to the fulfillment of their duties% that the power of the primac is contained in this one prerogati$e# of ma*ing up for the negligence of others# of loo*ing after the preser$ation of unit ) encouragement and e(ample% that the popes ha$e no power in another diocese e(cept in an e(traordinar case% that the pope is the head )ecause he holds his power and strength from the Church% that the 6ontiffs ha$e made it lawful for themsel$es to $iolate the rights of )ishops# to reser$e to themsel$es a)solutions# dispensations# decisions# appeals# )estowal of )enefices# in a word all other duties which he enumerates one ) one and derides as unDust reser$ations and inDurious to )ishops' The 6ower of the Jne Church in the Marriage of 7aptized 6ersons M 4From the Epistle# 3Deessemus no)is#3 to the 7ishop of Motula# Sept' 1A# 1B//5 1-..a 1t is not un*nown to us that there are some# who# attri)uting too much to the authorit of the secular princes# and captiousl interpreting the words of this canon 4see n' F/&5# ha$e underta*en to defend this: That# since the Tridentine Fathers did not ma*e use of this form of spea*ing# 3to ecclesiastical Dudgesalone#3or#3allmatrimonial cases#3++the !the Tridentine Fathers" ha$e left to la Dudges the power of at least in$est" gating matrimonial cases which are of pure fact' 7ut we *now that e$en this sophism and this false *ind of >ui))ling are de$oid of all foundation' For the words of the canon are so general that the em)race and comprise all cases' Moreo$er# the spirit or purpose of the law e(tends so widel that it lea$es no place for e(ception or limitation' For if these cases pertain to the tri)unal of the Church alone for no other reason than )ecause the marriage contract is trul and properl one of the se$en sacraments of the e$angelical law# then# Dust as this notion of the sacrament is common to all matrimonial cases# so all these cases ought to pertain to the ecclesiastical Dudges alone' Errors of the S nod of 6istoiaM 4Condemned in the Constitution# 3Auctorem fidei#3 Aug' &/# 1BFE5 4A'Errors a)out the Church M J)scuring of Truths in the Church 4From the Decree de ,rat'# sec' 15 1-.1 1' The proposition# which asserts 3that in these later times there has )een spread a general o)scuring of the more important truths pertaining to religion# which are the )asis of faith and of the moral teachings of 2esus Christ#3++heretical'

The 6ower Attri)uted to the Communit of the Church# in Jrder That ) This the 6ower Ma 7e Communicated to the 6astors

4Episcopal Con$ocation5

1-.& &' The proposition which states 3that power has )een gi$en ) ,od to the Church# that it might )e communicated to the pastors who are its ministers for the sal$ation of souls3% if thus understood that the power of ecclesiastical ministr and of rule is deri$ed from the CJMM?01T@ of the faithful to the pastors#++heretical' The 0ame Ministerial Head Attri)uted to the =oman 6ontiff 4 Decree de fide! on faith"# sec' /5

1-.C C' 1n addition# the proposition which states 3that the =oman 6ontiff is the ministerial head#3 if it is so e(plained that the =oman 6ontiff does not recei$e from Christ in the person of )lessed 6eter# )ut from the Church# the power of ministr # which as successor of 6eter# true $icar of Christ and head of the whole Church he possesses in the uni$ersal Church#++heretical' M The 6ower of the Church for the Esta)lishing and the Sanctioning of E(terior Discipline 4 Decree de fide# sees' 1C# 1E 5

1-.E E' The proposition affirming# 3that it would )e a misuse of the authorit of the Church# when she transfers that authorit )e ond the limits of doctrine and of morals# and e(tends it to e(terior matters# and

demands ) force that which depends on persuasion and lo$e3% and then also# 3that it pertains to it much less# to demand ) force e(terior o)edience to its decrees3% in so far as ) those undefined words# 3e(tends to e(terior matters#3 the proposition censures as an a)use of the authorit of the Church the use of its power recei$ed from ,od# which the apostles themsel$es used in esta)lishing and sanctioning e(terior discipline++ heretical' 1-.- -' 1n that part in which the proposition insinuates that the Church 3does not ha$e authorit to demand o)edience to its decrees otherwise than ) means which depend on persuasion% in so far as it intends that the Church has not conferred on it ) ,od the power# not onl of directing ) counsel and persuasion# )ut also of ordering ) laws# and of constraining and forcing the inconstant and stu))orn ) e(terior Dudgment and salutar punishments3 4from 7enedict I1H in the 7rief# 3Ad assiduas#3 of the ear 1B--# to the 6rimate# Arch)ishops# and 7ishops of the Gingdom of 6oland 5#++leading toward a s stem condemned elsewhere as heretical'

=ights Attri)uted to 7ishops 7e ond <hat is 9awful 4 Decree de ord'# sec' &- 5 1-.A A' The doctrine of the s nod ) which it professes that 3it is con$inced that a )ishop has recei$ed from Christ all necessar rights for the good go$ernment of his diocese#3 Dust as if for the good go$ernment of each diocese higher ordinances dealing either with faith and morals# or with general discipline# are not necessar # the right of which )elongs to the supreme 6ontiffs and the ,eneral Councils for the uni$ersal Church#++schismatic# at least erroneous' 1-.B B' 9i*ewise# in this# that it encourages a )ishop 3to pursue zealousl a more perfect constitution of ecclesiastical discipline#3 and this 3against all contrar customs# e(emptions# reser$ations which are opposed to the good order of the diocese# for the greater glor of ,od and for the greater edification of the faithful3% in that it supposes that a )ishop has the right ) his own Dudgment and will to decree and decide contrar to customs# e(emptions# reser$ations# whether the pre$ail in the uni$ersal Church or e$en in each pro$ince# without the consent or the inter$ention of a higher hierarchic power# ) which these customs# etc'# ha$e )een introduced or appro$ed and ha$e the force of law#++leading to schism and su)$ersion of hierarchic rule# erroneous' 1-./ /' 9i*ewise# in that it sa s it is con$inced that 3the rights of a )ishop recei$ed from 2esus Christ for the go$ernment of the Church cannot )e altered nor hindered# and# when it has happened that the e(ercise of these rights has )een interrupted for an reason whatsoe$er# a )ishop can alwa s and should return to his original rights# as often as the greater good of his church demands it3% in the fact that it intimates that the e(ercise of episcopal rights can )e hindered and coerced ) no higher power# whene$er a )ishop shall Dudge

that it does not further the greater good of his church#++leading to schism# and to su)$ersion of hierarchic go$ernment# erroneous' The =ight 1ncorrectl Attri)uted to 6riests of 1nferior =an* in Decrees of Faith and Discipline 4Episcopal Con$ocation5 1-.F F' The doctrine which states# that 3the reformation of a)uses in regard to ecclesiastical discipline ought e>uall to depend upon and )e esta)lished ) the )ishop and the parish priests in diocesan s nods# and that without the freedom of decision# o)edience would not )e due to the suggestions and orders of the )ishops#88 M ++false# rash# harmful to episcopal authorit # su)$ersi$e of hierarchic go$ernment# fa$oring the heres of Aerius# which was renewed ) Cal$in 4cf' 7enedict I1H De S n' dioc'!concerning diocesan s nods"# 1C' 15'

4From the Episcopal Con$ocation' From the Epistle to the Hic' For' From the Jration to the S nod# sec' /' From session C'5 1-1. 1.' 9i*ewise# the doctrine ) which parish priests and other priests gathered in a s nod are declared Dudges of faith together with the )ishop# and at the same time it is intimated that the are >ualified for Dudgment in matters of faith ) their own right and ha$e indeed recei$ed it ) ordination#++false# rash# su)$ersi$e of hierarchic order# detracting from the strength of dogmatic definitions or Dudgments of the Church# at least erroneous' Jration to the S nod# sec' / 5 1-11 11' The opinion enunciating that ) the long+standing practice of our ancestors# handed down e$en from apostolic times# preser$ed through the )etter ages of the Church# it has )een accepted that 3decrees# or definitions# or opinions e$en of the greater sees should not )e accepted# unless the had )een recognized and appro$ed ) the diocesan s nod#3++ false# rash# derogator # in proportion to its generalit # to the o)edience due to the apostolic constitutions# and also to the opinions emanating from the legitimate# superior# hierarchic power# fostering schism and heres '

Calumnies Against Some Decisions in the Matter of Faith <hich Ha$e Come Down from Se$eral Centuries 4Faith# sec'1&5 1-1& 1&' The assertions of the s nod# accepted as a whole concerning decisions in the matter of faith which ha$e come down from se$eral centuries# which it represents as decrees originating from one particular church or from a few pastors# unsupported ) sufficient authorit # formulated for the corruption of the purit of faith and for causing distur)ance# introduced ) $iolence# from which wounds# still too recent# ha$e )een inflicted#++false# deceitful# rash# scandalous# inDurious to the =oman 6ontiffs and the Church# derogator to the o)edience due to the Apostolic Constitutions# schismatic# dangerous# at least erroneous'

The So+called 6eace of Clement 1I 4Jration to the S nod# sec' & in the note 5 1-1C 1C' The proposition reported among the acts of the s nod# which intimates that Clement 1I restored peace to the Church ) the appro$al of the distinction of right and deed in the su)scription to the formular written ) Ale(ander H11 !see n' 1.FF "#++false# rash# inDurious to Clement 1I' 1-1E 1E' 1n so far as it appro$es that distinction ) e(tolling its supporters with praise and ) )erating their opponents#++rash# pernicious# inDurious to the Supreme 6ontiffs# fostering schism and heres ' The Composition of the 7od of the Church 4 Appendi( n'&/5

1-1- 1-' The doctrine which proposes that the Church 3must )e considered as one m stical )od composed of Christ# the head# and the faithful# who are its mem)ers through an ineffa)le union# ) which in a mar$elous wa we )ecome with Him one sole priest# one sole $ictim# one sole perfect adorer of ,od the Father# in spirit and in truth#3 understood in this sense# that no one )elongs to the )od of the Church e(cept the faithful# who are perfect adorers in spirit and in truth#++heretical' 47' Errors a)out Dustification# ,race# the Hirtues5

The State of 1nnocence 4,race# sees' E# B: the sacraments in general# sec' 1% penance# sec' E 5

1-1A 1A' The doctrine of the s nod a)out the state of happ innocence# such as it represents it in Adam )efore his sin# comprising not onl integrit )ut also interior Dustice with an inclination toward ,od through lo$e of charit # and prime$al sanctit restored in some wa after the fall% in so far as# understood comprehensi$el # it intimates that that state was a conse>uence of creation# due to man from the natural e(igenc and condition of human nature# not a gratuitous gift of ,od# false# elsewhere condemned in 7aius 4see n' 1..1 ff'5# and in Luesnel 4see n' 1C/E ff'5# erroneous# fa$ora)le to the 6elagian heres ' 1mmortalit Hiewed as a 0atural Condition of Man4 7aptism# sec' &5 1-1B 1B' The proposition stated in these words: 3Taught ) the Apostle# we regard death no longer as a natural condition of man# )ut trul as a Dust penalt for original guilt#3 since# under the deceitful mention of the name of the Apostle# it insinuates that death# which in the present state has )een inflicted as a Dust punishment for sin ) the Dust withdrawal of immortalit # was not a natural condition of man# as if immortalit had not )een a gratuitous gift# )ut a natural condition#++deceitful# rash# inDurious to the Apostle# elsewhere condemned 4see n' 1.B/ 5' The Condition of Man in the State of 0ature 4Jn ,race# see'1.5 1-1/ 1/' The doctrine of the s nod stating that 3after the fall of Adam# ,od announced the promise of a future =edeemer and wished to console the human race through hope of sal$ation# which 2esus was to )ring3% ne$ertheless# 3that ,od willed that the human race should pass through $arious states )efore the plenitude of time should come3% and first# that in the state of nature 3man# left to his own lights# would learn to distrust his own )lind reason and would mo$e himself from his own a)errations to desire the aid of a superior light3% the doctrine# as it stands# is deceitful# and if understood concerning the desire of the aid of a superior light in relation to the sal$ation promised through Christ# that man is supposed to ha$e )een a)le to mo$e himself to concei$e this desire ) his own proper lights remaining after the fall#++suspected# fa$ora)le to the Semipelagian heres '

The Condition of Man under the 9aw 41)id'5 1-1F 1F'9i*ewise# the doctrine which adds that under the 9aw man 3)ecame a pre$aricator# since he was powerless to o)ser$e it# not indeed ) the fault of the 9aw# which was most sacred# )ut ) the guilt of man# who# under the 9aw# without grace# )ecame more and more a pre$aricator3% and it further adds# 3that the 9aw# if it did not heal the heart of man# )rought it a)out that he would recognize his e$il# and# )eing con$inced of his wea*ness# would desire the grace of a mediator3% in this part it generall intimates that man )ecame a pre$aricator through the nono)ser$ance of the 9aw which he was powerless to o)ser$e# as if 3He who is Dust could command something impossi)le# or He who is pious would )e li*el to condemn man for that which he could not a$oid3 !from St' Caesarius Serm' BC#in append'# St' Augustine# Serm' &BC#edit' Maurin% from St' August'#De nat# et 3rat'# e' EC% De 3rat' et li)' ar)'# e'1A#Enarr' in psalm' -A#n' 1"#++false scandalous# impious# condemned in 7aius !see n' 1-.E"' 1-&. &.' 1n that part in which it is to )e understood that man# while under the 9aw and without grace# could concei$e a desire for the grace of a Mediator related to the sal$ation promised through Christ# as if 3grace itself does not effect that He )e in$o*ed ) us3 !from Conc' Araus' 11# can' C4 $'n'1BA5"#++the proposition as it stands# deceitful# suspect# fa$ora)le to the Semipelagian heres ' 1lluminating and E(citing ,race 4 ,race# sec' 11 5

1-&1 &1' The proposition which asserts 3that the light of grace# when it is alone# effects nothing )ut to ma*e us aware of the unhappiness of our state and the gra$it of our e$il% that grace# in such a case# produces the same effect as the 9aw produced: therefore# it is necessar that ,od create in our heart a sacred lo$e and infuse a sacred delight contrar to the lo$e dominating in us% that this sacred lo$e# this sacred delight is properl the grace of 2esus Christ# the inspiration of charit ) which# when it is percei$ed# we act ) a sacred lo$e% that this is that root from which grow good wor*s% that this is the grace of the 0ew Testament# which frees us from the ser$itude of sin# ma*es us sons of ,od3% since it intimates that that alone is properl the grace of 2esus Christ# which creates in the heart a sacred lo$e# and which impels us to act# or also# ) which man# freed from the sla$er of sin# is constituted a son of ,od% and that that grace is not also properl the grace of 2esus Christ# ) which the heart of man is touched through an illumination of the Hol Spirit !T=1D' sess' A# C' - 4see n'BFB 5"# and that no true interior grace of Christ is gi$en# which is resisted#++false# deceitful# leading to the error condemned in the second proposition of 2ansen as heretical# and renewing it 4see n' 1.FC5'

Faith as the First ,race 4Faith# sec' 15 1-&& &&' The proposition which declares that faith# 3from which )egins the series of graces# and through which# as the first $oice# we are called to sal$ation and to the Church3: is the $er e(cellent $irtue itself of faith ) which men are called and are the faithful% Dust as if that grace were not prior# which 3as it precedes the will# so it precedes faith also3 !from St' August'#De dono perse$'# c'1A# n' E1"#+++suspected of heres # and sa$oring of it# elsewhere condemned in Luesnel 4see n' 1CBB5# erroneous' The Twofold lo$e 4,race# sec' /5

1-&C &C' The doctrine of the s nod a)out the twofold lo$e of dominating cupidit and of dominating charit # stating that man without grace is under the power of sin# and that in that state through the general influence of the dominating cupidit he taints and corrupts all his actions% since it insinuates that in man# while he is under the ser$itude or in the state of sin# destitute of that grace ) which he is freed from the ser$itude of sin and is constituted a son of ,od# cupidit is so dominant that ) its general influence all his actions are $itiated in themsel$es and corrupted% or that all his wor*s which are done )efore Dustification# for whatsoe$er reason the ma )e done# are sins% as if in all his acts the sinner is a sla$e to the dominating cupidit #++false# dangerous# leading into the error condemned ) the Tridentine Council as heretical# again condemned in 7aius# art' E. 4see n' /1B# 1.E. 5' Sec' 1& 1-&E &E' 7ut in this part# indeed# no intermediate affections are placed )etween the dominating cupidit and the dominating charit # planted ) nature itself and worth of praise )ecause of their own nature# which# together with lo$e of the )eatitude and a natural inclination to good 3ha$e remained as the last outline and traces of the image of ,od3 !from St' August'# De spirit' et litt'# c' &/"% Dust as if 3)etween the di$ine lo$e which draws us to the *ingdom# and illicit human lo$e which is condemned# there should not )e gi$en a licit human lo$e which is not censured3 !from St' August'# Serm' CEF de ear'# edit' Maurin"#++false# elsewhere condemned 4see n' 1.C/# 1&FB5' Ser$ile Fear 4Jn 6enance# sec' C5

1-&- &-' The doctrine which in general asserts that the fear of punishment3cannot )e called e$il if it# at least# pre$ails to restrain the hand3% as if the fear itself of hell# which faith teaches must )e imposed on sin# is not in itself good and useful as a supernatural gift# and a motion inspired ) ,od preparing for the lo$e of Dustice#++false# rash# dangerous# inDurious to the di$ine gifts# elsewhere condemned 4see n' BEA5# contrar to the doctrine of the Council of Trent 4see n' BF/# /F/5# and to the common opinion of the Fathers# namel 3that there is need#3 according to the customar order of preparation for Dustice# 3that fear should first enter# through which charit will come% fear is a medicine# charit is health3 !from S' August'# 1n 415 epist' 1o'# c' E# tract' F% in lo' e$ang'# tract# E1# n' 1.% Enarr' in psalm' 1&B# n' B% Serm' 1-B de $er)is Apost# n' 1C' Serm' 1A1 de $er)is Apost'# n' /% Serm' CEF de caritate# n' B"' The 6unishment of Those <ho Die with Jriginal Sin Jnl 47aptism# sec' C5 1-&A &A' The doctrine which reDects as a 6elagian fa)le# that place of the lower regions !which the faithful generall designate ) the name of the lim)o of children" in which the souls of those departing with the sole guilt of original sin are punished with the punishment of the condemned# e(clusi$e of the punishment of fire# Dust as if# ) this $er fact# that these who remo$e the punishment of fire introduced that middle place and state free of guilt and of punishment )etween the *ingdom of ,od and eternal damnation# such as that a)out which the 6elagians idl tal*#++false# rash# inDurious to Catholic schools' 4C'Errors5 a)out the Sacraments# and First a)out the Sacramental Form with a Condition Attached 47aptism# sec' 1&5 1-&B &B' The deli)eration of the s nod which# under prete(t of clinging to ancient canons in the case of dou)tful )aptism# declares its intention of omitting mention of the conditional form#++rash# contrar to practice# to the law# to the authorit of the Church' The 6arta*ing of the Hictim in the Sacrifice of the Mass 4The Eucharist# sec' A5 1-&/ &/' The proposition of the s nod in which# after it states that 3a parta*ing of the $ictim is an essential part in the sacrifice#3 it adds# 3ne$ertheless# it does not condemn as illicit those Masses in which those present do not communicate sacramentall # for the reason that the do parta*e of the $ictim# although less perfectl # ) recei$ing it spirituall #3 since it insinuates that there is something lac*ing to the essence of the sacrifice in that sacrifice which is performed either with no one present# or with those present who parta*e

of the $ictim neither sacramentall nor spirituall # and as if those Masses should )e condemned as illicit# in which# with the priest alone communicating# no one is present who communicates either sacramentall or spirituall #++false# erroneous# suspected of heres and sa$oring of it' The Efficac of the =ite of Consecration 4The Eucharist# sec' &5 1-&F &F' The doctrine of the s nod# in that part in which# underta*ing to e(plain the doctrine of faith in the rite of consecration# and disregarding the scholastic >uestions a)out the manner in which Christ is in the Eucharist# from which >uestions it e(horts priests performing the dut of teaching to refrain# it states the doctrine in these two propositions onl : 1" after the consecration Christ is trul # reall # su)stantiall under the species% &" then the whole su)stance of the )read and wine ceases# appearances onl remaining% it !the doctrine" a)solutel omits to ma*e an mention of transu)stantiation# or con$ersion of the whole su)stance of the )read into the )od # and of the whole su)stance of the wine into the )lood# which the Council of Trent defined as an article of faith 4see n' /BB# //E5# and which is contained in the solemn profession of faith 4see n' FFB5% since ) an indiscreet and suspicious omission of this sort *nowledge is ta*en awa )oth of an article pertaining to faith# and also of the word consecrated ) the Church to protect the profession of it# as if it were a discussion of a merel scholastic >uestion#++dangerous# derogator to the e(position of Catholic truth a)out the dogma of transu)stantiation# fa$ora)le to heretics' The Application of the Fruit of the Sacrifice 4The Eucharist# sec' /5 1-C. C.' The doctrine of the s nod# ) which# while it professes 3to )elie$ethat the o)lation of the sacrifice e(tends itself to all# in such a wa # howe$er# that in the liturg there can )e made a special commemoration of certain indi$iduals# )oth li$ing and dead# ) pra ing ,od speciall for them#3 then it immediatel adds: 30ot# howe$er# that we should )elie$e that it is in the will of the priest to appl the fruit of the sacrifice to whom He wishes# rather we condemn this error as greatl offending the rights of ,od# who alone distri)utes the fruit of the sacrifice to whom He wishes and according to the measure which pleases Him3% and conse>uentl # from this it derides 3as false the opinion foisted on the people that the who gi$e alms to the priest on the condition that he cele)rate a Mass will recei$e from it special fruit3% thus understood# that )esides the special commemoration and pra er a special offering itself# or application of the Sacrifice which is made ) the priest does not )enefit# other things )eing e>ual# those for whom it is applied more than an others# as if no special fruit would come from a special application# which the Church recommends and commands should )e made for definite persons or classes of persons# especiall ) pastors for their floc*# and which# as if coming down from a di$ine precept# has )een clearl e(pressed ) the sacred s nod of Trent !sees' &C# c' 1 De reform% 7E0ED' I1H# Constit' 3Cum semper o)latas#3 sec' &"#++false# rash# dangerous# inDurious to the Church# leading into the error elsewhere condemned in < cliffe 4see n -FF5'

The Suita)le Jrder to 7e J)ser$ed in <orship 4The Eucharist# sec' -5 1-C1 C1' The proposition of the s nod enunciating that it is fitting# in accordance with the order of di$ine ser$ices and ancient custom that there )e onl one altar in each temple# and therefore# that it is pleased to restore that custom#++rash# inDurious to the $er ancient pious custom flourishing and appro$ed for these man centuries in the Church# especiall in the 9atin Church' 1)id'5 1-C& C&' 9i*ewise# the prescription for)idding cases of sacred relics or flowers )eing placed on the altar#++ rash# inDurious to the pious and appro$ed custom of the Church' 1)id'# sec' A5 1-CC CC' The proposition of the s nod ) which it shows itself eager to remo$e the cause through which# in part# there has )een induced a forgetfulness of the principles relating to the order of the liturg # 3) recalling it !the liturg " to a greater simplicit of rites# ) e(pressing it in the $ernacular language# ) uttering it in a loud $oice3% as if the present order of the liturg # recei$ed and appro$ed ) the Church# had emanated in some part from the forgetfulness of the principles ) which it should )e regulated#++rash# offensi$e to pious ears# insulting to the Church# fa$ora)le to the charges of heretics against it' The Jrder of 6enance 46enance# sec' B5 1-CE CE' The declaration of the s nod ) which# after it pre$iousl stated that the order of canonical penance had )een so esta)lished ) the Church# in accord with the e(ample of the apostles that it was common to all# and not merel for the punishment of guilt# )ut especiall for the disposition to grace# it adds that 3it !the s nod" recognizes in that mar$elous and $enera)le order the whole dignit of so necessar a sacrament# free from the su)tleties which ha$e )een added to it in the course of time3% as if# through the order in which without the complete course of canonical penance this sacrament has )een wont to )e administered# the dignit of the sacrament had )een lessened#++rash# scandalous# inducing to a contempt of the dignit of the sacrament as it has )een accustomed to )e administered throughout the whole Church# inDurious to the Church itself' 46enance# sec' 1.# n' E5

1-C- C-' The proposition concei$ed in these words: 31f charit in the )eginning is alwa s wea*# it )ehoo$es the priest# in o)taining an increase of this charit in the ordinar wa # to ma*e those acts of humiliation and penance which ha$e )een recommended in e$er age ) the Church precede% to reduce those acts to a few pra ers or to some fasting after a)solution has alread )een conferred# seems to )e a material desire of *eeping for this sacrament the mere name of penance# rather than an illuminating and suita)le means to increase that fer$or of charit which ought to precede a)solution% indeed we are far from )laming the practice of imposing penances to )e fulfilled after a)solution% if all our good wor*s ha$e our defects alwa s Doined to them# how much more ought we to fear lest we admit $er man imperfections into the $er difficult and $er important wor* of our reconciliation3% since it implies that the penances which are imposed# to )e fulfilled after a)solution# are to )e considered as a supplement for the defects admitted in the wor* of our reconciliation# rather than as trul sacramental penances and satisfactions for the sins confessed# as if# in order that the true reason for the sacrament# not the mere name# )e preser$ed# it would )e necessar that in the ordinar wa the acts of humiliation and penance# which are imposed as a means of sacramental satisfaction# should precede a)solution#++ false# rash# inDurious to the common practice of the Church# leading to the error contained in the heretical note in 6eter of Jsma 4see n' B&/% cf' n' 1C.A f'5 The 6re$ious Disposition 0ecessar for Admitting 6enitents to =econciliation 4,race# sec' 1-5 1-CA CA' The doctrine of the s nod# in which# after it stated that 3when there are unmista*a)le signs of the lo$e of ,od dominating in the heart of a man# he can deser$edl )e considered worth of )eing admitted to participation in the )lood of 2esus Christ# which ta*es place in the sacraments#3 it further adds# 3that false con$ersions# which ta*e place through attrition !incomplete sorrow for sins"# are not usuall efficacious nor dura)le#3 conse>uentl # 3the shepherd of souls must insist on unmista*a)le signs of the dominating charit )efore he admits his penitents to the sacraments3% which signs# as it !the decree" then teaches !sec' 1B' 3a pastor can deduce from a firm cessation of sin and from fer$or in good wor*s3% and this 3fer$or of charit #3 moreo$er# it prescri)es De poenit' sec' 1." as the disposition which 3should precede a)solution3% so understood that not onl imperfect contrition# which is sometimes called ) the name of attrition# e$en that which is Doined with the lo$e with which a man )egins to lo$e ,od as the fountain of all Dustice 4cf' n' BF/5# and not onl contrition formed ) charit # )ut also the fer$or of a dominating charit # and that# indeed# pro$ed ) a long continued practice through fer$or in good wor*s# is generall and a)solutel re>uired in order that a man ma )e admitted to the sacraments# and penitents especiall )e admitted to the )enefit of the a)solution#++false# rash# distur)ing to the peace of souls# contrar to the safe and appro$ed practice of the Church# detracting from the efficac of the sacrament and inDurious to it' The Authorit for A)sol$ing

46enance# sec' 1.5 n' A5 1-CB CB' The teaching of the s nod# which declares concerning the authorit for a)sol$ing recei$ed through ordination that 3after the institution of dioceses and parishes# it is fitting that each one e(ercise this Dudgment o$er those persons su)Dect to him either ) reason of territor or some personal right#3 )ecause 3otherwise confusion and distur)ance would )e introduced3% since it declares that# in order to pre$ent confusion# after dioceses and parishes ha$e )een instituted# it is merel fitting that the power of a)sol$ing )e e(ercised upon su)Dects% so understood# as if for the $alid use of this power there is no need of ordinar or delegated Durisdiction# without which the Tridentine S nod declares that a)solution conferred ) a priest is of no $alue#++false# rash# dangerous# contrar and inDurious to the Tridentine S nod 4see no' F.C5# erroneous' 41)id'# sec' 115 1-C/ C/' 9i*ewise# that teaching in which# after the s nod professed that 3it could not )ut admire that $er $enera)le discipline of anti>uit # which !as it sa s" did not admit to penance so easil # and perhaps ne$er# that one who# after a first sin and a first reconciliation# had relapsed into guilt#3 it adds# that 3through fear of perpetual e(clusion from communion and from peace# e$en in the hour of death# a great restraint will )e put on those who consider too little the e$il of sin and fear it less#3 contrar to canon 1C' of the first Council of 0icea 4see n' -B5# to the decretal of 1nnocent 1 to E(uperius Tolos 4see n' F-5# and then also to the decretal of Celestine 1 to the 7ishops of Hienne# and of the 6ro$ince of 0ar)on 4see n' 1115# redolent of the $iciousness at which the Hol 6ontiff is horrified in that decretal' The Confession of Henial Sins' 46enance# sec' 1&5 1-CF CF' The declaration of the s nod a)out the confession of $enial sins# which it does not wish# it sa s# to )e so fre>uentl resorted to# lest confessions of this sort )e rendered too contempti)le#++rash# dangerous# contrar to the practice of the saints and the pious which was appro$ed 4see n' /FF5 ) the sacred Council of Trent' 1ndulgences 46enance# sec' 1A5 1-E. E.' The proposition asserting 3that an indulgence# according to its precise notion# is nothing else than the remission of that part of the penance which had )een esta)lished ) the canons for the sinner3% as if an indulgence# in addition to the mere remission of the canonical penance# does not also ha$e $alue for the remission of the temporal punishment due to the di$ine Dustice for actual sins#+++false# ras## inDurious to t to the merits of Christ# alread condemned in article 1F' of 9uther 4see n' B-F5'

41)id'5 1-E1 E1' 9i*ewise# in this which is added# i'e'# that 3the scholastics# puffed up ) their su)tleties# introduced the poorl understood treasur of the merits of Christ and of the saints# and# for the clear notion of a)solution from canonical penance# the su)stituted a confused and false notion of the application of merits3% as if the treasures of the Church# whence the pope grants indulgences# are not the merits of Christ and of the saints#++ false# rash# inDurious to the merits of Christ and of the saints# pre$iousl condemned in art' 1B' of 9uther 4see n' B-B% cf' n' --. ff'5' 41)id'5 1-E& E&' 9i*ewise# in this which it adds# that 3it is still more lamenta)le that that fa)ulous application is meant to )e transferred to the dead#3++ false# rash# offensi$e to pious ears# inDurious to the =oman 6ontiffs and to the practice and sense of the uni$ersal Church# leading to the error fi(ed 4cf' n' B&F5 in the heretical note in 6eter of Jsma# again condemned in article && of 9uther 4see n' BA&5' 41)id'5 1-EC EC' 1n this# finall # that it most shamelessl in$eighs against lists of indulgences# pri$ileged altars# etc'#++ rash# offensi$e to the ears of the pious# scandalous# a)usi$e to the Supreme 6ontiffs# and to the practice common in the whole Church' The =eser$ation of Cases 46enance# sec' 1F5 1-EE EE' The proposition of the s nod asserting that the 3reser$ation Jf cases at the present time is nothing else than an impro$ident )ond for priests of lower ran*# and a statement de$oid of sense for penitents who are accustomed to pa no heed to this reser$ation#3++false# rash# e$ilsounding# dangerous# contrar to the Council of Trent 4see n' F.C5# inDurious to the hierarchic power' 41)id'5 1-E- E-' 9i*ewise# concerning the hope which it e(pressed that 3when the =itual and the order of penance had )een reformed# there would )e no place an longer for reser$ations of this sort3% in so far as# considering the careful generalit of the words# it intimates that# ) a reformation of the =itual and of the order of penance made ) a )ishop or a s nod# cases can )e a)olished which the Tridentine S nod !sees' 1E# C' B 4n' F.C5" declares the Supreme 6ontiffs could reser$e to their own special Dudgment# )ecause of the supreme power gi$en to them in the uni$ersal Church#++the proposition is false# rash# derogator # and inDurious to the

Council of Trent and to the authorit of the Supreme 6ontiffs' Censures 46enance# sees' &. and &&5 1-EA EA' The proposition asserting that 3the effect of e(communication is merel e(terior# )ecause ) its nature it merel e(cludes from e(terior communion with the Church3% as if e(communication were not a spiritual punishment# )inding in hea$en# o)ligating souls !from St' August'# Epistle &-. to 7ishop Au(ilius% Tract -. in lo'# 1&"#++false# dangerous# condemned in art' &C of 9uther 4see n' BAC5# at least erroneous' 4Sees' &1' and &C5 1-EB EB' 9i*ewise# the proposition which teaches that it is necessar # according to the natural and di$ine laws# for either e(communication or for suspension# that a personal e(amination should precede# and that# therefore# sentences called 3ipso facto3 ha$e no other force than that of a serious threat without an actual effect#++false# rash# pernicious# inDurious to the power of the Church# erroneous' 4Sec' &&5 1-E/ E/' 9i*ewise# the proposition which sa s that 3useless and $ain is the formula introduced some centuries ago of general a)solution from e(communications into which the faithful might ha$e fallen#3++false# rash# inDurious to the practice of the Church' 4Sec' &E5 1-EF EF' 9i*ewise# the proposition which condemns as null and in$alid 3suspensions imposed from an informed conscience#3++false# pernicious# inDurious to Trent' 41)id'5 1--. -.' 9i*ewise# in that decree which insinuates that a )ishop alone does not ha$e the right to ma*e use of the power which# ne$ertheless# Trent confers on him !sees' 1E# C' 1 de reform'" of legitimatel inflicting suspensions 3from an informed conscience#3++harmful to the Durisdiction of the prelates of the Church' Jrders 4Jrders# sec' E5 1--1 -1' The doctrine of the s nod which sa s that in promoting to orders this method# from the custom

and rule of the ancient discipline# was accustomed to )e o)ser$ed# 3that if an cleric was distinguished for holiness of life and was considered worth to ascend to sacred orders# it was the custom to promote him to the diaconate# or to the priesthood# e$en if he had not recei$ed minor orders% and that at that time such an ordination was not called 8per saltum#8 as afterwards it was so called#3++ 4Sec' -5 1--& -&' 9i*ewise# the doctrine which intimates that there was no othertitle for ordinations than appointment to some special ministr # such as was prescri)ed in the Council of Chalcedon% adding !Sec' A" that# as long as the Church conformed itself to these principles in the selection of sacred ministers# the ecclesiastical order flourished% )ut that those happ da s ha$e passed# and new principles ha$e )een introduced later# ) which the discipline in the choice of ministers for the sanctuar was corrupted%++ 4Sec' B5 1--C -C' 9i*ewise# that among these $er principles of corruption it mentions the fact that there has )een a departure from the old rule ) which# as it sa s !Sec' -" the Church# treading in the footsteps of the Apostle# had prescri)ed that no one should )e admitted to the priesthood unless he had preser$ed his )aptismal innocence# since it implies that discipline has )een corrupted ) decrees and rules: 1" <hether ) these ordinations 3per saltum3 ha$e )een for)idden% &" or ) these# for the need and ad$antage of churches# ordination without special title of office are appro$ed# as the ordination for the title of patrimon # specificall appro$ed ) Trent# that o)edience ha$ing )een assured ) which those so ordained are o)liged to ser$e the necessities of the Churches in fulfilling those duties# for which# considering the time and the place# the were ordained ) the )ishop# Dust as it was accus++tomed to )e done from apostolic times in the primiti$e Church% C" or# ) these a distinction was made ) canon law of crimes which render the delin>uents irregular% as if# ) this distinction# the Church departed from the spirit of the Apostle ) not e(cluding in general and without distinction from the ecclesiastical ministr all# whosoe$er the )e# who ha$e not preser$ed their )aptismal innocence#++the doctrine is false in its se$eral indi$idual parts# rash# distur)ing to the order intro duced for the need and ad$antage of the churches# inDurious to the discipline appro$ed ) the canons and especiall ) the decrees of the Council of Trent' 4Sec' 1C5 1--E -E' 9i*ewise# the doctrine which notes as a shameful a)use e$er to offer alms for the cele)ration of Masses# and for administering the sacraments# as well as to accept an offering so+called 3of the stole#3 and# in general# an stipend and honorarium which ma )e offered on the occasion of pra ers or of some

parochial function% as if the ministers of the Church should )e charged with a shameful a)use )ecause the use the right promulgated ) the Apostle of accepting temporal aids from those to whom the furnish spiritual ministrations 4,al' A:A5#++false# rash# harmful to ecclesiastical and pastoral right# inDurious to the Church and its ministers' 4Sec' 1E 5 1--- --' 9i*ewise# the doctrine ) which it professes to desire $er much that some wa )e found of remo$ing the lesser clerg !under which name it designates the clerics of minor orders" from cathedrals and colleges ) pro$iding otherwise# namel through appro$ed la people of mature age# a suita)le assigned stipend for the ministr of ser$ing at Masses and for other offices such as that of acol te# etc'# as formerl # it sa s# was usuall done when duties of that sort had not )een reduced to mere form for the recei$ing of maDor orders% inasmuch as it censures the rule ) which care is ta*en that 3the functions of minor orders are to )e performed or e(ercised onl ) those who ha$e )een esta)lished in them according to ran*3 !Cone' pro$' 1H of Milan"# and this also according to the intention of the Tridentine Council !sees' &C# c' 1B' 3that the duties of sacred orders# from the diaconate to the porter# lauda)l recei$ed in he Church from apostolic times and neglected for a while m man laces# should )e renewed according to the sacred canons# and should not )e considered useless as the are ) heretics#3++a rash suggestion# offento pious ears# distur)ing to the ecclesiastical ministr # lessening of the decenc which should )e o)ser$ed as far as possi)le in cele)rating the m steries8 inDurious to the duties and functions of minor orders# as well as to the discipline appro$ed ) the canons and especiall ) the Tridentine S nod# fa$ora)le to the charges and calumnies of heretics against it' 4Sec' 1/5 1--A -A' The doctrine which states that it seems fitting that# in the case of canonical impediments which arise from crimes e(pressed in the law# no dispensation should e$er )e granted or allowed#++harmful to the canonical e>uit and moderation which has )een appro$ed ) the sacred council of Trent# derogator to the authorit and laws of the Church' 41)id'# sec' &&5 1--B -B' The prescription of the s nod which generall and indiscriminatel reDects as an a)use an dispensation that more than one residential )enefice )e )estowed on one and the same person: li*ewise# in this which it adds that the s nod is certain that# according to the spirit of the Church# no one could enDo more than one )enefice# e$en if it is a simple one#++for its generalit # derogator to the moderation of the Council of Trent !sees' B# C' -# and sess' &E# c' 1B"' 7etrothals and Matrimon 4Memorial 7oo*let a)out 7etrothals# etc' sec' /5

1--/ -/' The proposition which states that )etrothals properl so+called contain a mere ci$il act which disposes for the cele)rating of marriage# and that these same )etrothals are altogether su)Dect to the prescription of the ci$il laws' as if the act disposing for the sacrament is not# under this aspect# su)Dect to the law of the Church#++false# harmful to the right of the Church in respect to the effects flowing e$en from )etrothals ) reason of the canonical sanctions# derogator to the discipline esta)lished ) the Church' 4Matrimon # sees' B# 11# 1&5 1--F -F' The doctrine of the s nod asserting that 3to the supreme ci$il power alone originall )elongs the right to appl to the contract of marriage impediments of that sort which render it null and are called nullif ing3: which 3original right#3 )esides# is said to )e 88essentiall connected with the right of dispensing3: adding that 3with the secret consent or conni$ance of the principals# the Church could Dustl esta)lish impediments which nullif the $er contract of marriage3% as if the Church could not and cannot alwa s in Christian marriages# esta)lish ) its own rights impediments which not onl hinder marriage# )ut also render it null as regards the )ond# and also dispense from those impediments ) which Christians are held )ound e$en in the countries of infidels#++destructi$e of canons C# E# F# 1& of the &Eth session of the Council of Trent# heretical 4see n' FBC ff'5' 4Cit' Memorial 7oo*let a)out 7etrothals# sec' 1.5 1-A. A.' 9i*ewise# the proposal of the s nod to the ci$il power# that 3it remo$e from the num)er of impediments# whose origin is found in the Collection of 2ustinian# spiritual relationship and also that one which is called of pu)lic honor3% then# that 3it should tighten the impediment of affinit and relationship from an licit or illicit connection of )irth to the fourth degree# according to the ci$il computation through the lateral and o)li>ue lines# in such a wa # ne$ertheless# that there )e left no hope of o)taining a dispensation3% in so far as it attri)utes to the ci$il power the right either of a)olishing or of tightening impediments which ha$e )een esta)lished and appro$ed ) the authorit of the Church% li*ewise# where it proposes that the Church can )e despoiled ) the ci$il power of the right of dispensing from impediments esta)lished or appro$ed ) the Church#++su)$ersi$e of the li)ert and power of the Church# contrar to Trent# issuing from the heretical principle condemned a)o$e 4see n' FBC ff'5' 4D' Errors5 Concerning Duties# 6ractices# =ules 6ertaining to =eligious <orship And First# the Adoration of the Humanit of Christ' 4Faith# sec' C5 1-A1 A1' The proposition which asserts that 3to adore directl the humanit of Christ# e$en an part of Him# would alwa s )e di$ine honor gi$en to a creature3% in so far as# ) this word 3directl 3 it intends to repro$e

the worship of adoration which the faithful show to the humanit of Christ# Dust as if such adoration# ) which the humanit and the $er li$ing flesh of Christ is adored# not indeed on account of itself as mere flesh# )ut )ecause it is united to the di$init # would )e di$ine honor imparted to a creature# and not rather the one and the same adoration with which the 1ncarnate <ord is adored in His own proper flesh !from the &nd council of Constantinople# -th Ecumenical Council# canon F 4see n' &&1% cf' n' 1&.5"#++false# deceitful# detracting from and inDurious to the pious and due worship gi$en and e(tended ) the faithful to the humanit of Christ' 46ra er# sec' 1B5 1-A& A&' The doctrine which reDects de$otion to the most Sacred Heart of 2esus among the de$otions which it notes as new# erroneous# or at least# dangerous% if the understanding of this de$otion is of such a sort as has )een appro$ed ) the Apostolic See#++false# rash# dangerous# offensi$e to pious ears# inDurious to the Apostolic See' 46ra er sec' 1.# and the appendi( n' C&5 1-AC AC' 9i*ewise# in this that it )lames the worshipers of the Heart of 2esus also for this name# )ecause the do not note that the most sacred flesh of Christ# or an part of Him# or e$en the whole humanit # cannot )e adored with the worship of latria when there is a separation or cutting off from the di$init % as if the faithful when the adore the Heart of 2esus# separate it or cut it off from the di$init % when the worship the Heart of 2esus it is# namel # the heart of the person of the <ord# to whom it has )een insepara)l united in that manner in which the )loodless )od of Christ during the three da s of death# without separation or cutting off from di$init # was worth of adoration in the tom)#++deceitful# inDurious to the faithful worshipers of the Heart of 2esus' The Jrder 6rescri)ed in the ?nderta*ing of 6ious E(ercises 46ra er# sec' 1E# Appendi( n' CE5 1-AE AE' The doctrine which notes as uni$ersall superstitious 3an efficac which is placed in a fi(ed num)er of pra ers and of pious salutations3% as if one should consider as superstitious the efficac which is deri$ed not from the num)er $iewed in itself# )ut from the prescript of the Church appointing a certain num)er of pra ers or of e(ternal acts for o)taining indulgences# for fulfilling penances and# in general# for the performance of sacred and religious worship in the correct order and due form#++ false# rash# scandalous# dangerous# inDurious to the piet of the faithful# derogator to the authorit of the Church# erroneous' 6enance# sec' 1.5 1-A- A-' The proposition stating that 3the unregulated clamor of the new 1nstitutions which ha$e )een called

e(ercises or missions ' ' '# perhaps ne$er# or at least $er rarel # succeed in effecting an a)solute con$ersion% and those e(terior acts of encouragement which ha$e appeared were nothing else than the transient )rilliance of a natural emotion#3++rash e$il+sounding# dangerous# inDurious to the customs piousl and salutaril practiced throughout the Church and founded on the <ord of ,od' The Manner of ?niting the Hoice of the 6eople with the Hoice of the Church in 6u)lic 6ra ers 46ra er# sec' &E5 1-AA AA' The proposition asserting that 3it would )e against apostolic practice and the plans of ,od# unless easier wa s were prepared for the people to unite their $oice with that of the whole Church3% if understood to signif introducing of the use of popular language into the liturgical pra ers#++false# rash# distur)ing to the order prescri)ed for the cele)rant tion of the m steries# easil producti$e of man e$ils' The =eading of Sacred Scripture 4From the note at the end of the decree on grace5 1-AB AB' The doctrine asserting that 3onl a true impotence e(cuses3 from the reading of the Sacred Scriptures# adding# moreo$er# that there is produced the o)scurit which arises from a neglect of this precept in regard to the primar truths of religion#++false# rash# distur)ing to the peace of souls# condemned elsewhere in Luesnel 4sec' 1E&F ff'5' The =eading of 6roscri)ed 7oo*s 6u)licl in Church 46ra er# &F5 1-A/ A/' The praise with which the s nod $er highl commends the commentaries of Luesnel on the 0ew Testament# and some wor*s of other writers who fa$or the errors of Luesnel# although the ha$e )een pros scri)ed% and which proposes to parish priests that the should read these same wor*s# as if the were full of the solid principles of religion# each one in his own parish to his people after other functions#++false# rash# scandalous# seditious# inDurious to the Church# fostering schism and heres ' Sacred 1mages 46ra er# sec' 1B5 1-AF AF' The prescription which in general and without discrimination includes the images of the

incomprehensi)le Trinit among the images to )e remo$ed from the Church# on the ground that the furnish an occasion of error to the untutored#++)ecause of its generalit # it is rash# and contrar to the pious custom common throughout the Church# as if no images of the Most Hol Trinit e(ist which are commonl appro$ed and safel permitted !from the 7rief 3Sollicitudini nostrae3 of 7enedict I1H in the ear 1BE-"' 1-B. B.' 9i*ewise# the doctrine and prescription condemning in general e$er special cult which the faithful are accustomed to attach specificall to some image# and to ha$e recourse to# rather than to another#++rash# dangerous8 inDurious to the pious custom pre$alent throughout the Church and also to that order of 6ro$idence# ) which 3,od# who apportions as He wishes to each one his own proper characteristics# did not want them to )e common in e$er commemoration of the saints !from St' Augustine# Epistle B/ to the clerg # elders# and people of the church at Hippo"' 1-B1 B1' 9i*ewise# the teaching which for)ids that images# especiall of the 7lessed Hirgin# )e distinguished ) an title other than the denominations which are related to the m steries# a)out which e(press mention is made in Hol Scripture% as if other pious titles could not )e gi$en to images which the Church indeed appro$es and commends in its pu)lic pra ers#++rash# offensi$e to the ears of the pious# and especiall inDurious to the due $eneration of the 7lessed Hirgin' 1-B& B&' 9i*ewise# the one which would e(tirpate as an a)use the custom ) which certain images are *ept $eiled#++rash# contrar to the custom pre$alent in the Church and emplo ed to foster the piet of the faithful' Feasts 49i)ell' memor' for the reformation of feasts# sec' C5 1-BC BC' The proposition stating that the institution of new feasts deri$ed its origin from neglect in the o)ser$ance of the older feasts# and from false notions of the nature and end of these solemnities#++false# rash# scandalous# inDurious to the Church# fa$ora)le to the charges of heretics against the feast da s cele)rated ) the Church' 41)id'# sec' /5 1-BE BE' The deli)eration of the s nod a)out transferring to Sunda feasts distri)uted through the ear# and rightl so# )ecause it is con$inced that the )ishop has power o$er ecclesiastical discipline in relation to purel spiritual matters# and therefore of a)rogating the precept of hearing Mass on those da s# on which according to the earl law of the Church# e$en then that precept flourished% and then# also# in this statement which it !the s nod" added a)out transferring to Ad$ent ) episcopal authorit the fasts which should )e *ept throughout the ear according to the precept of the Church% insomuch as it asserts that it is lawful for a )ishop in his own right to transfer the da s prescri)ed ) the Church for cele)rating feasts or fasts# or to

a)rogate the imposed precept of hearing class#++a false proposition# harmful to the law of the general Council and of the Supreme 6ontiffs# scandalous# fa$ora)le to schism' Jaths 49i)ell' memor' for the reformation of oaths# sec' E5 1-B- B-' The teaching which sa s that in the happ da s of the earl church oaths seemed so foreign to the model of the di$ine 6receptor and the golden simplicit of the ,ospel that 3to ta*e an oath without e(treme and una$oida)le need had )een reputed to )e an irreligious act ?nworth of a Christian person#3 further# that 3the uninterrupted line of the Fathers shows that oaths ) common consent ha$e )een conSidered as for)idden3% and from this doctrine proceeds to condemn the oaths which the ecclesiastical curia# ha$ing followed# as it sa s# the norm of feudal Durisprudence# adopted for in$estitures and sacred ordinations of )ishops% and it decreed# therefore# that the law should )e in$o*ed ) the secular power to a)olish the oaths which are demanded in ecclesiastical curias when entering upon duties and offices and# in general# for an curial function#++false# inDurious to the Church# harmful to ecclesiastical law# su)$ersi$e of discipline imposed and appro$ed ) the Canons' Ecclesiastical Con f erences 4Ecclesiastical Conferences# sec' 15 1-BA BA' The charge which the s nod )rings against the scholastic method as that 3which opened the wa for in$enting new s stems discordant with one another with respect to truths of a greater $alue and which led finall to pro)a)ilism and la(ism3% in so far as it charges against the scholastic method the faults of indi$iduals who could misuse and ha$e misused it#++ false# rash# against $er hol and learned men who# to the great good of the Catholic religion# ha$e de$eloped the scholastic method# inDurious# fa$ora)le to the criticism of heretics who are hostile to it' 41)id'5 1-BB BB' 9i*ewise in this which adds that 3a change in the form of ecclesiaStical go$ernment# ) which it was )rought a)out that ministers of the Church )ecame forgetful of their rights# which at the same time are their J)ligations# has finall led to such a state of affairs as to cause the primiti$e notions of ecclesiastical ministr and pastoral solicitude to )e forgotten3% as if# ) a change of go$ernment consonant to the discipline esta)lished and appro$ed in the Church# there e$er could )e forgotten and lost the primiti$e notion of ecclesiastical ministr or pastoral solicitude#++a false proposition# rash# erroneous' 4Sec' 1E5

1-B/ B/' The prescription of the s nod a)out the order of transacting )usiness in the conferences# in which# after it prefaced 3in e$er article that which pertains to faith and to the essence of religion must )e distinuished from that which is proper to discipline#3 it adds# 3in this itself !discipline" there is to )e distinguished what is necessar or useful to retain the faithful in spirit# from that which is useless or too )urdensome for the li)ert of the sons of the new Co$enant to endure# )ut more so# from that which is dangerous or harmful# namel # leading to superstitution and materialism3% in so far as ) the generalit of the words it includes and su)mits to a prescri)ed e(amination e$en the discipline esta)lished and appro$ed ) the Church# as if the Church which is ruled ) the Spirit of ,od could ha$e esta)lished discipline which is not onl useless and )urdensome for Christian li)ert to endure# )ut which is e$en dangerous and harmful and leading to superstition and materialism#++false# rash# scandalous# dangerous# offensi$e to pious ears# inDurious to the Church and to the Spirit of ,od ) whom it is guided# at least erroneous' Complaints against Some Jpinions <hich are Still Discussed in 3Catholic Schools3 4Jration to the S nod# sec' 15 1-BF BF' The assertion which attac*s with slanderous charges the opinions discussed in Catholic schools a)out which the Apostolic See has thought that nothing et needs to )e defined or pronounced#++false# rash# inDurious to Catholic schools# detracting from the o)edience to the Apostolic Constitutions' 4E'Errors Concerning the =eformation of =egulars5 The 3three rules3 set down as fundamental ) the S nod 3for the reformation of regulars3 49i)elP' memor' for the reformation of regulars# sec' F5 1-/. /.' =ule 1 which states uni$ersall and without distinction that 3the regular or monastic stem ) its $er nature cannot )e harmonized with the care of souls and with the duties of parochial life# and therefore# cannot share in the ecclesiastical hierarch without ad$ersel opposing the principles of monastic life itself3++ false# dangerous to the most hol Fathers and heads of the Church# who harmonized the practices of the regular life with the duties of the clerical order#++inDurious# contrar to the old# pious# appro$ed custom of the Church and to the sanctions of the Supreme 6ontiff% as if 3mon*s# whom the gra$it of their manners and of their life and whom the hol institution of Faith appro$es#8# could not )e dul 3entrusted with the duties of the clerg #3 not onl without harm to religion# )ut e$en with great ad$antage to the Church' !From the decretal epistle of St' Siricius to Himerius of Tarraco c' 1C 4see n' F.5'" M

1-/1 /1' 9i*ewise# in that which adds that St' Thomas and St' 7ona$enture were so occupied in protecting Jrders of Mendicants against the )est of men that in their defenses less heat and greater accurac were to )e desired#++scandalous# inDurious to the $er hol Doctors# fa$ora)le to the impious slanders of condemned authors 1-/& /&' =ule 11# that 3the multiplicit and di$ersit of orders naturall produce confusion and distur)ance#3 li*ewise# in that which sec' E sets forth# 3that the founders3 of regulars who# after the monastic institutions came into )eing# 3) adding orders to orders# reforms to reforms ha$e accomplished nothing else than to increase more and more the primar cause of e$il3% if understood a)out the orders and institutes appro$ed ) the Hol See# as if the distinct $ariet of pious wor*s to which the distinct orders are de$oted should# ) its nature# )eget distur)ance and confusion# ++false# calumnious# inDurious not onl to the hol founders and their faithful disciples# )ut also to the Supreme 6ontiffs themsel$es' 1-/C /C' =ule 111# in which# after it stated that 3a small )od li$ing within a ci$il societ without )eing trul a part of the same and which forms a small monarch in the state# is alwa s a dangerous thing#3 it then charges with this accusation pri$ate monasteries which are associated ) the )ond of a common rule under one special head# as if the were so man special monarchies harmful and dangerous to the ci$ic commonwealth#++false# rash# inDurious to the regular institutes appro$ed ) the Hol See for the ad$ancement of religion# fa$ora)le to the slanders and calumnies of heretics against the same institutes' Concerning the 3s stem3 or list of ordinances drawn from rules laid down and contained in the eight following articles 3for the reformation of regulars3 4Sec' 1.5 1-/E /E' Art' 1' 3Concerning the one order to )e retained in the Church# and concerning the selection of the rule of St' 7enedict in preference to others# not onl )ecause of its e(cellence )ut also on account of the well+ *nown merits of his order% howe$er# with this condition that in those items which happen to )e less suita)le to the conditions of the times# the wa of life instituted at 6ort+=o al M is to furnish light for disco$ering what it is fitting to add# what to ta*e awa % 1-/- Art' 11' 3Those who ha$e Doined this order should not )e a part of the ecclesiastical hierarch % nor should the )e promoted to Hol Jrders# e(cept one or two at the most# to )e initiated as superiors# or as chaplains of the monaster # the rest remaining in the simple order of the lait % 1-/A Art' 111' 3Jne monaster onl should )e allowed in an one cit # and this should )e located outside the walls of the cit in the more retired and remote places% 1-/B Art' 1H' 3Among the occupations of the monastic life# a proper proportion should )e in$iola)l reser$ed for manual la)or# with suita)le time# ne$ertheless# left for de$otion to the psalmod # or also# if someone wishes# for the stud of letters% the psalmod should )e moderate# )ecause too much of it produces

haste# weariness# and distraction% the more psalmod # orisons# and pra ers are increased )e ond a Dust proportion of the whole time# so much are the fer$or and holiness of the regulars diminished% 1-// Art H' 30o distinction among the mon*s should )e allowed# whether the are de$oted to choir or to ser$ices% such ine>ualit has stirred up $er gra$e >uarrels and discords at e$er opportunit # and has dri$en out the spirit of charit from communities of regulars% 1-/F Art' H1' 3The $ow of perpetual sta)ilit should ne$er )e allowed% the older mon*s did not *now it# who# ne$ertheless# were a consolation of the Church and an ornament to Christianit % the $ows of chastit # po$ert # and o)edience should not )e admitted as the common and sta)le rule' 1f an one shall wish to ma*e these $ows# all or an one# he will as* ad$ice and permission from the )ishop who# ne$ertheless# will ne$er permit them to )e perpetual# nor to e(ceed the limits of a ear% the opportunit merel will )e gi$en of renewing them under the same conditions% 1-F. Art' H11' 3The )ishop will conduct e$er in$estigation into their li$es# studies# and ad$ancement in piet % it will )e his dut to admit and to dismiss the mon*s# alwa s# howe$er# after ta*ing counsel with their fellow mon*s 1-F1 Art' H111' 3=egulars of orders which still sur$i$e# although the are priests# ma a lso )e recei$ed into this monaster # pro$ided the desire to )e free in silence and solitude for their own sanctification onl % in which case# there might )e pro$ision for the dispensation stated in the general rule# n' 11# in such a wa # howe$er# that the do not follow a rule of life different from the others# and that not more than one# or at most two Masses )e cele)rated each da # and that it should )e satisfactor to the other priests to cele)rate in common together with the communit % 9i*ewise 3for the reformation of nuns3 4Sec' 115 1-F& 36erpetual $ows should not )e permitted )efore the age of E. or E-% nuns should )e de$oted to solid e(ercises# especiall to la)or# turned aside from carnal spiritualit ) which man are distracted% consideration must also )e gi$en as to whether# so far as the are concerned# it would )e more satisfactor to lea$e the monaster in the cit #++ The s stem is su)$ersi$e to the discipline now flourishing and alread appro$ed and accepted in ancient times# dangerous# opposed and inDurious to the Apostolic Constitutions and to the sanctions of man Councils# e$en general ones# and especiall of the Council of Trent fa$ora)le to the $icious calumnies of heretics against monastic $ows and the regular institutes de$oted to the more sta)le profession of the e$angelical counsels'

4F' Errors5 A)out Con$o*ing a 0ational Council 49i)elP' memor' for con$o*ing a national council# sec' 15 1-FC /-' The proposition stating that an *nowledge whatsoe$er of ecclesiastical histor is sufficient to allow an one to assert that the con$ocation of a national council is one of the canonical wa s ) which contro$ersies in regard to religion ma )e ended in the Church of the respecti$e nations% if understood to mean that contro$ersies in regard to faith or morals which ha$e arisen in a Church can )e ended ) an irrefuta)le decision made in a national council% as if freedom from error in >uestions of faith and morals )elonged to a national council#++ schismatic# heretical' 1-FE Therefore# we command all the faithful of Christ of either se( not to presume to )elie$e# to teach# or to preach an thing a)out the said propositions and doctrines contrar to what is declared in this Constitution of ours% that whoe$er shall ha$e taught# defended or pu)lished them# or an one of them# all together or separatel # e(cept perhaps to oppose them# will )e su)Dect ipso facto and without an other declaration to ecclesiastical censures# and to the other penalties stated ) law against those perpetrating similar offenses' 1-F- 7ut# ) this e(pressed condemnation of the aforesaid propositions and doctrines# we ) no means intend to appro$e other things contained in the same )oo*# particularl since in it $er man propositions and doctrines ha$e )een detected# related either to those which ha$e )een condemned a)o$e# or to those which show an attitude not onl of rash contempt for the commonl appro$ed doctrine and discipline# )ut of special hostilit toward the =oman 6ontiffs and the Apostolic See' 1ndeed# we thin* two must )e noted especiall # concerning the most august m ster of the Most Hol Trinit # sec' & of the decree a)out faith# which ha$e issued from the s nod# if not with e$il intent# surel rather imprudentl 8 which could easil dri$e into error especiall the untutored and the incautious' 1-FA The first# after it is rightl prefaced that ,od in His )eing remains one and most simple# while immediatel adding that ,od is distinct in three persons# has erroneousl departed from the common formula appro$ed in institutions of Christian Doctrine# in which ,od is said to )e one indeed 3in three distinct persons#3 not 3distinct in three persons3% and ) the change in this formula# this ris* of error crept into the meaning of the words# so that the di$ine essence is thought to )e distinct in persons# which !essence" the Catholic faith confesses to )e one in distinct persons in such a wa that at the same time it confesses that it is a)solutel undi$ided in itself' 1-FB The second# which concerns the three di$ine 6ersons themsel$es# that the # according to their peculiar personal and incommunica)le properties# are to )e descri)ed and named in a more e(act manner of spea*ing# Father# <ord# and Hol Spirit% as if less proper and e(act would )e the name 3Son#3 consecrated ) so man passages of Scripture# ) the $er $oice of the Father coming from the hea$ens and from the cloud# and ) the formula of )aptism prescri)ed ) Christ# and ) that famous confession in which 6eter was pronounced 3)lessed3 ) Christ Himself% and as if that statement should not rather )e retained which

the Angelic Doctor#M ha$ing learned from Augustine# in his turn taught that 3in the name of the <ord the same peculiar propert is meant as in the name of the Son#3 Augustine M trul sa ing: 3For the same reason he is called the <ord as the Son'3 1-F/ 0or should the e(traordinar and deceitful )oldness of the S nod )e passed o$er in silence# which dared to adorn not onl with most ample praises the declaration !n' 1C&& ff'" of the ,allican Council of the ear 1A/&# which had long ago )een condemned ) the Apostolic See# )ut in order to win greater authorit for it# dared to include it insidiousl in the decree written 3a)out faith#3 openl to adopt articles contained in it# and to seal it with a pu)lic and solemn profession of those articles which had )een handed down here and there through this decree' Therefore# surel # not onl a far gra$er reason for e(postulating with them is afforded us ) the S nod than was offered to our predecessors ) the assem)lies# )ut also no light inDur is inflicted on the ,allican Church itself# )ecause the s nod thought its authorit worth in$o*ing in support of the errors with which that decree was contaminated' 1-FF Therefore# as soon as the acts of the ,allican con$ention appeared Jur predecessor# Henera)le 1nnocent I1# ) letters in the form of a 7rief on the 11th da of April# in the ear 1A/&# and afterwards# more e(pressl # Ale(ander H111 in the Constitution# 3inter multiplices3 on the Eth da of August# in the ear 1AF. !see n' 1C&& ff'"# ) reason of their apostolic dut 3condemned# rescinded# and declared them null and $oid3% pastoral solicitude demands much more strongl of ?s that we 3reDect and condemn as rash and scandalous3 the recent adoption of these acts tainted with so man faults# made ) the s nod# and# after the pu)lication of the decrees of Jur predecessors# 3as especiall inDurious3 to this Apostolic See# and we# accordingl # reDect and condemn it ) this present Constitution of Jurs# and we wish it to )e held as reDected and condemned' 61?S H11 1/..+1/&C The 1ndissolu)ilit of Marriage M 4From the 7rief to Charles of Dal)erg# Arch)ishop of Mainz# 0o$em)er /# 1/.C5 1A.. 3To the dou)ts proposed to him the Supreme 6ontiff# among other remar*s# responds3: The decision of la tri)unals and of Catholic assem)lies ) which the nullit of marriages is chiefl declared# and the dissolution of their )ond attempted# can ha$e no strength and a)solutel no force in the sight of the Church' ''' 1A.1 Those pastors who would appro$e these nuptials ) their presence and confirm them with their )lessing would commit a $er gra$e fault and would )etra their sacred ministr ' For the should not )e called nuptials# )ut rather adulterous unions' ' ' '

Hersions of Sacred Scripture M 4From the epistle 3Magno et acer)o3 to the Arch)ishop of Mohileff# Septem)er C# 1/1A5 1A.& <e were o$ercome with great and )itter sorrow when <e learned that a pernicious plan# ) no means the first# had )een underta*en# where) the most sacred )oo*s of the 7i)le are )eing spread e$er where in e$er $ernacular tongue# with new interpretations which are contrar to the wholesome rules of the Church# and are s*illfull turned into a distorted sense' For# from one of the $ersions of thissort alread presented to ?s we notice that such a danger e(ists against the sanctit Jf purer doctrine# so that the faithful might easil drin* a deadl poison from those fountains from which the should drain 3waters of sa$ing wisdom3 4 Sirach' 1-:C 5' ' ' ' 1A.C For ou should ha$e *ept )efore our e es the warnings which Jur predecessors ha$e constantl gi$en# namel # that# if the sacred )oo*s are permitted e$er where without discrimination in the $ulgar tongue# more damage will arise from this than ad$antage' Furthermore# the =oman Church# accepting onl the Hulgate edition according to the well+*nown prescription !see n'B/- f'" of the Council of Trent# disappro$es the $ersions in other tongues and permits onl those which are edited with the e(planations carefull chosen from writings of the Fathers and Catholic Doctors# so that so great a treasure ma not )e e(posed to the corruptions of no$elties# and so that the Church# spread throughout the world# ma )e 3of one tongue and of the same speech3 4,en' 11:15' 1A.E Since in $ernacular speech we notice $er fre>uent interchanges# $arieties# and changes# surel ) an unrestrained license of 7i)lical $ersions that changelessness which is proper to the di$ine testimon would )e utterl destro ed# and faith itself would wa$er# when# especiall # from the meaning of one s lla)le sometimes an understanding a)out the truth of a dogma is formed' For this purpose# then# the heretics ha$e )een accustomed to ma*e their low and )ase machinations# in order that ) the pu)lication of their $ernacular 7i)les# !of whose strange $ariet and discrepanc the # ne$ertheless# accuse one another and wrangle" the ma # each one# treacherousl insert their own errors wrapped in the more hol apparatus of di$ine speech' 3For heresies are not )orn#3 St' Augustine used to sa # 3e(cept when the true Scriptures are not well understood and when what is not well understood in them is rashl and )oldl asserted'88 M 7ut# if we grie$e that men renowned for piet and wisdom ha$e# ) no means rarel # failed in interpreting the Scriptures# what should we not fear if the Scriptures# translated into e$er $ulgar tongue whatsoe$er# are freel handed on to )e read ) an ine(perienced people who# for the most part# Dudge not with an s*ill )ut with a *ind of rashnessQ ' ' ' 1A.- Therefore# in that famous letter of his to the faithful of the Church at Meta# Jur predecessor# 1nnocent 111# M >uite wisel prescri)es as follows: 31n truth the secret m steries of faith are not to )e e(posed to all e$er where# since the cannot )e understood ) all e$er where# )ut onl ) those who can grasp them with the intellect of faith' Therefore# to the more simple the Apostle sa s: 31 ga$e ou mil* to drin* as unto little

ones in Christ# not meat3 4 1 Cor' C:&5' For solid food is for the elders# as he said: 3<e spea* wisdom ' ' ' among the perfect3 41 Cor &:A5% 3for 1 Dudged not m self to *now an thing among ou# )ut 2esus Christ and Him Crucified3 4 1 Cor' &:& 5' For so great is the depth of Di$ine Scripture that not onl the simple and the unlettered# )ut e$en the learned and prudent are not full a)le to e(plore the understanding of it' Therefore# Scripture sa s that man 3searching ha$e failed in their search3 46s' AC:B5' 1A.A 3So it was rightl stated of old in the di$ine law# that e$en the )east which touched the mountain should )e stoned3 4 He)' 1&:&. %E(od' 1F:1&5 lest# indeed# an simple and ignorant person should presume to reach the su)limit of Sacred Scripture# or to preach it to others' For it is written:See* not the things that are too high for thee 4 Sir C:&& 5 Therefore# the Apostle warns 3not to )e more wise than it )ehoo$eth to )e wise# )ut to )e wise unto so)riet 3 4=om' 1&:C5' 7ut# noteworth are the Constitutions# not onl of 1nnocent 111# Dust mentioned# )ut also of 6ius 1H# M Clement H111# M and 7enedict I1H M in which the precaution was laid down that# if Scripture should )e easil open to all# it would perhaps )ecome cheapened and )e e(posed to contempt# or# if poorl understood ) the mediocre# would lead to error' 7ut# what the mind of the Church is in regard to the reading and interpretation of Scripture our fraternit ma *now $er clearl from the e(cellent Constitution of another of Jur predecessors# C9EME0T I1# 3?nigenitus#3 in which those doctrines were thoroughl condemned in which it was asserted that it is useful and necessar to e$er age# to e$er place# to e$er t pe of person to *now the m steries of Sacred Scripture# the reading of which was to )e open to all# and that it was harmful to withdraw Christian people from it# na more# that the mouth of Christ was closed for the faithful when the 0ew Testament was snatched from their hands 46ropositions of Luesnel BF+/-% n'1E&F+1EC-5'

9EJ I11 1/&C+1/&F The Hersions of Sacred Scripture M 4From the Enc clical 3?)i primum#8 Ma -# 1/&E5 1A.B ' ' ' The wic*edness of our enemies is progressing to such a degree that# )esides the flood of pernicious )oo*s hostile in themsel$es to religion8 the are endea$oring to turn to the harm of religion e$en the Sacred 9iterature gi$en to us ) di$ine 6ro$idence for the progress of religion itself' 1t is not un*nown to ou# Henera)le 7rethren# that a certain 3Societ #3 commonl called 37i)lical#3 is )oldl spreading through the whole world# which# spurning the traditions of the Hol Fathers and against the well+*nown decree 4see n' B/A5 of the Council of Trent# is aiming with all its strength and means toward this: to translate++or rather mistranslate++the Sacred 7oo*s into the $ulgar tongue of e$er 1A./ And to a$ert this plague# Jur predecessors ha$e pu)lished man Constitutions 4e'g'# 61?S H11% see n' 1A.& ff'5' ' ' ' <e# also# in accord with our Apostolic dut # encourage ou# Henera)le 7rothers# to )e zealous

in e$er wa to remo$e our floc* awa from these poisonous pastures' 3=epro$e# entreat# )e instant in season# out of season# in all patience and doctrine3 4& Tim' E:&5# so that our faithful people# clinging e(actl to the regulations of our Congregation of the 1nde(# ma )e persuaded that# 3if the Sacred 7oo*s are permitted e$er where without discrimination in the $ulgar tongue# more harm will arise therefrom than ad$antage# )ecause of the )oldness of men'3 E(perience demonstrates the truth of this and# )esides other Fathers# St' Augustine has declared in these words: 3For not ' ' '3 4see n'1A.E5' 61?S H111 1/&F+1/C. ?sur M 4=esponse of 6ius Hlll to the 7ishop of =heims#M gi$en in audience# August 1/# 1/C.5 1A.F The 7ishop of =heims in France e(plains that' ' '# the confessors of his diocese do not hold the same opinion concerning the profit recei$ed from mone gi$en as a loan to )usiness men# in order that the ma )e enriched there) ' There is )itter dispute o$er the meaning of the Enc clical 9etter# 3Hi( per$enit3 4see n' 1EB-ff'5' Jn )oth sides arguments are produced to defend the opinion each one has em)raced# either fa$ora)le to such profit or against it' Thence come >uarrels# dissensions# denial of the sacraments to man )usiness men engaging in that method of ma*ing mone # and countless damage to souls' To meet this harm to souls# some confessors thin* the can hold a middle course )etween )oth opinions' 1f an one consults them a)out gain of this sort# the tr to dissuade him from it' 1f the penitent perse$eres in his plan of gi$ing mone as a loan to )usiness men# and o)Dects that an opinion fa$ora)le to such a loan has man patrons# and moreo$er# has not )een condemned ) the Hol See# although more than once consulted a)out it# then these confessors demand that the penitent promise to conform in filial o)edience to the Dudgment of the Hol 6ontiff whate$er it ma )e# if he should inter$ene% and ha$ing o)tained this promise# the do not den them a)solution# although the )elie$e an opinion contrar to such a loan is more pro)a)le' 1f a penitent does not confess the gain from mone gi$en as a loan# and appears to )e in good faith# these confessors# e$en if the *now from other sources that gain of this sort has )een ta*en ) him and is e$en now )eing ta*en the a)sol$e him# ma*ing no interrogation a)out the matter# )ecause the fear that the penitent# )eing ad$ised to ma*e restitution or to refrain from such profit# will refuse' 1A1. Therefore the said 7ishop of =heims in>uires: 1' <hether he can appro$e the method of acting on the part of these latter confessors' &' <hether he could encourage other more rigid confessors who come to consult him to follow the plan of action of those others until the Hol See )rings out an e(press opinion on this >uestion'

6ius Hlll responded: To 1: The are not to )e distur)ed' To 11: 6ro$ided for in the first'

,=E,J=@ IH1 1/C1+1/EA ?sur M 4Declarations a)out a response of 61?S H111 M5 1A11 A' To the dou)ts of the 7ishop of Hi$iers: M 1 3<hether the aforesaid Dudgment of the Most Hol 6ontiff must )e understood as its words sound# and aside from the title of the law of the prince# a)out which the Most Eminent Cardinals spea* in these responses# so that it is Dust a matter of a loan made to )usiness men' &' 3Jr whether the title from the law of the prince# a)out which the Eminent Cardinals spea*# must )e so understood that it is enough that the law of the prince declares that it is licit for an one to agree a)out a gain made from a loan onl # as happens in the ci$il code of the Fran*s# without sa ing that it !law of the prince" grants the right to recei$e such gain'3 The Congregation of the Hol Jffice responded August C1# 1/C1:This has )een ta*en care of in the decree of <ednesda # August 1/# 1/C.# and let the decrees )e gi$en' 1A1& 7' To the dou)t of the 7ishop of 0icea: 3<hether penitents# who ha$e ta*en a moderate gain from a loan onl # under title of the law# in dou)tful or )ad faith# can )e sacramentall a)sol$ed without the imposition of the )urden of restitution# pro$ided the are sincerel sorr for the sin committed )ecause of dou)tful or )ad faith# and are read in filial o)edience to o)ser$e the commands of the Hol See'3 The Congregation of the Hol 8 Jffice responded fan' 1B# 1/C/: @es# pro$ided the are read to o)ser$e the commands of the Hol See' ' ' 'M 1ndifferentism !against Felicite de 9amennais" M 4From the Enc clical 3Mirari $os ar)itramur#3 Aug' 1-# 1/C&5

1A1C 0ow we e(amine another prolific cause of e$ils ) which# we lament# the Church is at present afflicted# namel indifferentism# or that )ase opinion which has )ecome pre$alent e$er where through the deceit of wic*ed men# that eternal sal$ation of the soul can )e ac>uired ) an profession of faith whatsoe$er# if morals are conformed to the standard of the Dust and the honest' ' ' ' And so from this most rotten source of indifferentism flows that a)surd and erroneous opinion# or rather insanit # that li)ert of conscience must )e claimed and defended for an one' 1A1E 1ndeed# to this most unhealth error that full and immoderate li)ert of opinions which is spreading widel to the destruction of the sacred and ci$il welfare opens the wa # with some men repeatedl asserting with supreme )oldness that some ad$antage flows therefrom to religion itself' 7ut 3what death of the soul is worse than freedom for errorQ3 Augustine used to sa 4ep' 1AAM 5' For# since all restraint has )een remo$ed ) which men are *ept on the paths of truth# since their nature inclined to e$il is now plunging headlong# we sa that the 3)ottom of the pit3 has trul )een opened# from which 2ohn 4=e$' F:C 5 saw 3smo*e arising ) which the sun was dar*ened with locusts3 coming out of it to de$astate the earth' ' ' ' 1A1- 0or can we foresee more Do ful omens for religion and the state from the wishes of those who desire that the Church )e separated from the State# and that the mutual concord of the go$ernment with the sacred ministr )e )ro*en' For it is certain that that concord is greatl feared ) lo$ers of this most shameless li)ert # which has alwa s )een fortunate and salutar for the ecclesiastical and the ci$il welfare' 1A1A Ha$ing em)raced with paternal affection those especiall who ha$e applied their mind particularl to the sacred disciplines and to philosophic >uestions# encourage and support them so that the ma not# ) rel ing on the powers of their own talents alone# imprudentl go astra from the path of truth into the wa of the impious' 9et them remem)er 3that ,od is the guide of wisdom and the director of the wise3 4cf'<isd'B:1-5# and that it is not possi)le to learn to *now ,od without ,od# who ) means of the <ord teaches men to *now ,od' M 1t is characteristic of the proud# or rather of the foolish man to test the m steries of faith 3which surpasseth all understanding3 4 6hil' E:B5 ) human standards# and to entrust them to the reasoning of our mind# which ) reason of the condition of our human nature is wea* and infirm' The False Doctrines of Felicite de 9amennaisM 4From the Enc clical# 3Singular" nos affecerant gaudio3 to the 7ishops of France# 2une &-# 1/CE5 1A1B 7ut it is a $er mournful thing# ) which the ra$ings of human reason go to ruin when someone is eager for re$olution and# against the ad$ice of the Apostle# stri$es 3to )e more wise than it )ehoo$eth to )e

wise3 4cf' =om' 1&:C 5# and trusting too much in himself# affirms that truth must )e sought outside of the Catholic Church in which truth itself is found far from e$en the slightest defilement of error# and which therefore# is called and is 3the pillar and ground of the truth3 41 Tim' C 1- 5' 7ut ou well understand# Henera)le 7rothers# that <e are here spea*ing in open disappro$al of that false s stem of philosoph # not so long ago introduced# ) which# )ecause of an e(tended and un)ridled desire of no$elt # truth is not sought where it trul resides# and# with a disregard for the hol and apostolic traditions# other $ain# futile# uncertain doctrines# not appro$ed ) the Church are accepted as true# on which $er $ain men mista*enl thin* that truth itself is supported and sustained' Condemnation of the <or*s of ,eorge Hermes M 4From the 7rief 3Dum acer)issimas#3 Sept' &A# 1/C-5 1A1/ To increase the an(ieties ) which we are o$erwhelmed da and night )ecause of this !namel # persecutions of the Church"# the following calamitous and highl lamenta)le circumstance is added: Among those who stri$e in )ehalf of religion ) pu)lished wor*s some dare to intrude themsel$es insincerel # who li*ewise wish to seem and who show that the are fighting on )ehalf of the same religion# in order that# though retaining the appearance of religion et despising the truth# the can the more easil seduce and per$ert the incautious 3) philosoph 3 or ) their false philosophic treatises 3and $ain deceit3 4Col' &:/5# and hence decei$e the people and e(tend helping hands more confidentl to the enemies who openl rage against it !religion"' Therefore# when the impious and insidious la)ors of an one of these writers ha$e )ecome *nown to us# we ha$e not dela ed ) means of our enc clicals and other Apostolic letters to denounce their cunning and depra$ed plans# and to condemn their errors# and# at the same time# to e(pose the deadl deceits ) which the $er cunningl endea$or to o$erthrow completel the di$ine constitution of the Church and ecclesiastical discipline# na # e$en the whole pu)lic order itself' 1ndeed# it has )een pro$ed ) a $er sad fact that at length# la ing aside the $eil of pretense# the ha$e alread raised on high the )anner of hostilit against whate$er power has )een esta)lished ) ,od' 1A1F 7ut this alone is not the most grie$ous cause for mourning' For in addition to those who# to the scandal of all Catholics# ha$e gi$en themsel$es o$er to the enem # to add to our )itter sorrow we see some enter ing e$en into the stud of theolog who# through a desire and passion for no$elt 3e$er learning and ne$er attaining to the *nowledge of the truth3 4& Tim' C:B5# are teachers of error# )ecause the ha$e not )een disciples of truth' 1n fact# the infect sacred studies with strange and unappro$ed doctrines# and the do not hesitate to profane e$en the office of teacher# if the hold a position in the schools and academies% the are *nown to falsif the most sacred deposit of faith itself# while )oasting that the are protecting it Among the teachers of this sort of error# )ecause of his constant and almost uni$ersal reputation throughout ,erman # ,eorge Hermes is num)ered as one who )oldl left the ro al path# which uni$ersal tradition and the most Hol Fathers ha$e mar*ed out in e(plaining and $indicating the truths of faith% na # e$en haughtil despising and condemning it# he is now )uilding a dar*some wa to error of all *inds on positi$e dou)t as a )asis for all theological in>uir # and on the principle which states that reason is the chief norm and onl

medium where) man can ac>uire *nowledge of supernatural truths' ' ' ' 1A&. Therefore# we ordered that these )oo*s )e handed o$er to the theologians most s*illed in the ,erman language to )e diligentl scrutinized in e$er part' ' ' ' At length ''' 4the most Eminent Cardinal 1n>uisitors5# weighing each and e$er thing with great care# as the gra$it of the matter demanded# Dudged that the author 3was growing $ain in his thoughts3 4=om' 1:&15# and had wo$en into the said wor*s man a)surd ideas foreign to the teaching of the Catholic Church% )ut especiall concerning the nature of faith and the rule of things to )e )elie$ed# a)out Sacred Scripture# tradition# re$elation# and the teaching office of the Church% a)out moti$es of credi)ilit # a)out proofs ) which the e(istence of ,od is wont to )e esta)lished and confirmed% a)out the essence of ,od Himself# His holiness# Dustice# li)ert # and His purpose in wor*s which the theologians call e(ternal% and also a)out the necessit of grace# the distri)ution of it and of gifts# recompense of awards# and the infliction of penalties# a)out the state of our first parents# original sin# and the powers of fallen man% these same )oo*s# inasmuch as the contain doctrines and propositions respecti$el false# rash# captious# induci$e to s*epticism and indifferentism# erroneous# scandalous# inDurious to Catholic schools# destructi$e of di$ine faith# suggesting heres and other things condemned ) the Church !the Most Eminent Cardinals" decree must )e prohi)ited and condemned' 1A&1 And so we condemn and reDect the aforesaid )oo*s where$er and in whate$er idiom# in e$er edition or $ersion so far pu)lished or to )e pu)lished in the future# which ,od for)id# under tenor of these present letters# and we further command that the )e placed on the 1nde( of for)idden )oo*s'

Faith and =eason !against 9ouis Eugene 7autain" M 4Theses written ) 7autain under order of his )ishop# Sept' /# 1/E.5 1A&& 1' =eason can pro$e with certitude the e(istence of ,od and the infinit of His perfections' Faith# a hea$enl gift# is posterior to re$elation% hence it cannot )e )rought forward against an atheist to pro$e the e(istence of ,od 4cf' n'1A-.5' 1A&C &' The di$init of the Mosaic re$elation is pro$ed with certitude ) the oral and written tradition of the s nagogue and of Christianit ' 1A&E C' 6roof drawn from the miracles of 2esus Christ# sensi)le and stri*ing for e ewitnesses# has in no wa lost its force and splendor as regards su)se>uent generations' <e find this proof with all certitude in the authenticit of the 0ew Testament# in the oral and written tradition of all Christians' 7 this dou)le tradition we should demonstrate it !namel # re$elation" to those who either reDect it or# who# not ha$ing

admitted it# are searching for it' 1A&- E' <e do not ha$e the right to e(pect from an un)elie$er that he admit the resurrection of our di$ine Sa$ior )efore we shall ha$e proposed definite proofs to him% and these proofs are deduced ) reason from the same tradition' 1A&A -' 1n regard to these $arious >uestions# reason precedes faith and should lead us to it 4cf' n'1A-15' 1A&B A' Although reason was rendered wea* and o)scure ) original sin# et there remained in it sufficient clarit and power to lead us with certitude to a *nowledge of the e(istence of ,od# to the re$elation made to the 2ews ) Moses# and to Christians ) our adora)le Man+,od'M The Matter of E(treme ?nction M

4From the decree of the Sacred Jffice under 6aul H# 2an' 1C' 1A11# and ,regor IH1# Sept' 1E# 1/E&5 1A&/ 1' 6roposition:3that without dou)t the sacrament of e(treme unctioncan )e $alidl administered with oil not consecrated ) episcopal )lessing'3 The Sacred Jffice on fan' 1C# 1A11# declared:it is destructi$e and $er close to error' 1A&F &'Similarl # to the dou)t:whether in a case of necessit as regards the $alidit of thesacrament of e(treme unction# a parish priest could useoil )lessed ) himself' The Sacred Jffice# Sept' 1E# 1/E&# replied:negati$el # according to the form of the decree of Thursda in the presence of His Holiness# 2an' 1C# 1A11# which resolution ,regor IH1 appro$ed on the sameda ' Hersions of Sacred ScriptureM 4From the Enc clical# 31nter praecipuas#3 Ma A# 1/EE5 1AC. ' ' ' 1ndeed# ou are aware that from the first ages called Christian #it has )een the peculiar artifice of heretics that# repudiating the traditional <ord of ,od# and reDecting the authorit of the Catholic Church #the either falsif the Scriptures at hand# or alter the e(planation of the meaning' 1n short# ou are not ignorant of how much diligence andwisdomisneeded to translate faithfull into another tongue the words of the 9ord% so that# surel # nothing could happen more easil than that in the $ersions of these Scriptures# multiplied ) the 7i)lical societies# $er gra$e errors creep in from the imprudence or deceit of so man

translators% further# the $er multitude and $ariet of those $ersions conceal these errors for a long time to the destruction of man ' Howe$er# it is of little or no interest at all to these societies whether the men li*el to read these 7i)les translated into the $ulgar tongue# fall into some errors rather than others# pro$ided the grow accustomed little ) little to claiming free Dudgment for themsel$es with regard to the sense of the Scriptures# and also to despising the di$ine tradition of the Fathers which has )een guarded ) the teaching of the Catholic Church# and to repudiating the teaching office itself of the Church' 1AC1 Toward this end those same 7i)lical associates do not cease to slander the Church and this Hol See of 6ETE=# as if it were attempting for these man centuries to *eep the faithful people from a *nowledge of the Sacred Scriptures% although# on the other hand# there are e(tant man $er illuminating documents of remar*a)le learning which the Supreme 6ontiffs and other Catholic )ishops under their leadership# ha$e used in these more recent times# that Catholic peoples might )e educated more e(actl according to the written and traditional word of ,od' 1AC& Among those rules# which ha$e )een written ) the Fathers chosen ) the Council of Trent and appro$ed ) 6ius 1H M ' ' ' and set in the front part of the 1nde( of prohi)ited )oo*s# in the general sanction of the statutes one reads that 7i)les pu)lished in a $ulgar tongue were not permitted to an one# e(cept to those to whom the reading of them was Dudged to )e )eneficial for the increase of their faith and piet ' To this same rule# limited immediatel ) a new caution )ecause of the persistent deceits of heretics# this declaration was at length appended ) the authorit of 7enedict I1H# that permission is granted for reading $ernacular $ersions which ha$e )een appro$ed ) the Apostolic See# or ha$e )een edited with annotations drawn from the Hol Fathers of the Church or from learned Catholic men' ' ' ' All the aforesaid 7i)lical societies# condemned a short time ago ) our predecessors# we again condemn with Apostolic authorit ' 1ACC Hence# let it )e *nown to e$er one that all those will )e guilt of a $er gra$e fault in the e es of ,od and of the Church who persume to enroll in an one of these societies# or to adapt their wor* to them or to fa$or them in an wa whatsoe$er' 61?S 1I 1/EA+1/B/ Faith and =eason M 4From the Enc clical# 3Lui pluri)us#3 0o$' F# 1/EA5 1ACE For ou *now# Henera)le 7rethren# that these hostile enemies of the Christian name# unhappil seized ) a certain )lind force of mad impiet # proceed with this rashness of thought that 3opening their mouth unto )lasphemies against ,od3 4cf' =e$' 1C:A5 with a )oldness utterl un*nown# are not ashamed to teach openl and pu)licl that the most hol m steries of our religion are the fictions and in$entions of men% that the teaching of the Catholic Church is opposed 4see n' 1BE.5 to the good and to the ad$antage of societ # and the do not fear e$en to a)Dure Christ Himself and ,od' And# to delude the people more easil and to

decei$e especiall the incautious and the ine(perienced# and to drag them with themsel$es into error# the pretend that the wa s to prosperit are *nown to them alone% and do not hesitate to arrogate to themsel$es the name of philosophers# Dust as if philosoph # which is occupied wholl in in$estigating the truth of nature# ought to reDect those truths which the supreme and most clement ,od Himself# author of all nature# deigned to manifest to men with singular *indness and merc # in order that men might o)tain true happiness and sal$ation' 1AC- Hence# ) a preposterous and deceitful *ind of argumentation# the ne$er cease to in$o*e the power and e(cellence of human reason# to proclaim it against the most sacred faith of Christ# and# what is more# the )oldl prate that it !faith" is repugnant to human reason 4see n' 1B.A5' Certainl # nothing more insane# nothing more impious# nothing more repugnant to reason itself can )e imagined or thought of than this' For# e$en if faith is a)o$e reason# ne$ertheless# no true dissension or disagreement can e$er )e found )etween them# since )oth ha$e their origin from one and the same font of immuta)le# eternal truth# the e(cellent and great ,od# and the mutuall help one another so much that right reason demonstrates the truth of faith# protects it# defends it% )ut faith frees reason from all errors and# ) a *nowledge of di$ine things# wonderfull elucidates it# confirms# and perfects it 4cf' n' 1BFF5' 1ACA And with no less deceit certainl # Henera)le 7rothers# those enemies of di$ine re$elation# e(alting human progress with the highest praise# with a rash and sacrilegious daring would wish to introduce it into the Catholic religion# Dust as if religion itself were not the wor* of ,od )ut of men# or were some philosophical disco$er which can )e perfected ) human means 4cf' n' 1B.-5' Against such unhappil ra$ing men applies $er con$enientl # indeed# what Tertullian deser$edl made a matter of reproach to the philosophers of his own time: 3<ho ha$e produced a stoic and platonic and dialectic Christianit '88M And since# indeed# our most hol religion has not )een in$ented ) human reason )ut has )een mercifull disclosed to men ) ,od# thus e$er one easil understands that religion itself ac>uires all its force from the authorit of the same ,od spea*ing# and cannot e$er )e drawn from or )e perfected ) human reason' 1ACB 1ndeed# human reason# lest it )e decei$ed and err in a matter of so great importance# ought to search diligentl for the fact of di$ine re$elation so that it can *now with certaint that ,od has spo*en# and so render to Him# as the Apostle so wisel teaches# 3a rational ser$ice3 4 =om' 1&:15' For who does not *now# or cannot *now that all faith is to )e gi$en to ,od who spea*s# and that nothing is more suita)le to reason itself than to ac>uiesce and firml adhere to those truths which it has )een esta)lished were re$ealed ) ,od# who can neither decei$e nor )e decei$edQ 1AC/ 7ut# how man # how wonderful# how splendid are the proofs at hand ) which human reason ought to )e entirel and most clearl con$inced that the religion of Christ is di$ine# and that 3e$er principle of our dogmas has recei$ed its root from a)o$e# from the 9ord of the hea$ens#3M and that# therefore# nothing is more certain than our faith# nothing more secure# that there is nothing more hol and nothing which is supported on firmer principles' For# in truth# this faith is the teacher of life# the inde( of sal$ation# the e(peller of all faults# and the fecund parent and nurse of $irtues# confirmed ) the )irth# life# death#

resurrection# wisdom# miracles# prophecies of its author and consummator# Christ 2esus% e$er where resplendent with the light of a supernatural teaching and enriched with the treasures of hea$enl riches# especiall clear and significant ) the predictions of so man prophets# ) the splendor of so man miracles# ) the constanc of so man mart rs# ) the glor of so man saints# re$ealing the salutar laws of Christ and ac>uiring greater strength e$er da from these most cruel persecutions# !this faith" has per$aded the whole earth ) land and sea# from the rising to the setting of the sun# under the one standard of the Cross# and also# ha$ing o$ercome the deceits of idolaters and torn awa the mist of errors and triumphed o$er enemies of e$er *ind# it has illuminated with the light of di$ine *nowledge all peoples# races# nations# howsoe$er )ar)arous in culture and different in disposition# customs# laws# and institutions% and has su)Dected them to the most sweet o*e of Christ Himself# 3announcing peace3 to all# 3announcing good3 41sa' -&:B5' All of this certainl shines e$er where with so great a glor of di$ine wisdom and power that the mind and intelligence of each one clearl understands that the Christian Faith is the wor* of ,od' 1ACF And so# human reason# *nowing clearl and openl from these most splendid and e>uall strong proofs that ,od is the author of the same faith# can proceed no further% )ut# ha$ing completel cast aside and remo$ed e$er difficult and dou)t# it should render all o)edience to this faith# since it holds as certain that whate$er faith itself proposes to man to )e )elie$ed or to )e done# has )een transmitted ) ,od'M Ci$il Marriage M 4From the Allocution# 3Acer)issimum $o)iscum#3 Sept' &B# 1/-B5 1AE. <e sa nothing a)out that other decree in which# after completel despising the m ster # dignit # and sanctit of the sacrament of matrimon % after utterl ignoring and distorting its institution and nature% and after completel spurning the power of the Church o$er the same sacrament# it was proposed# according to the alread condemned errors of heretics# and against the teaching of the Catholic Church# that marriage should )e considered as a ci$il contract onl # and that di$orce# strictl spea*ing# should )e sanctioned in $arious cases !see n'1BAB"% and that all matrimonial cases should )e deferred to la tri)unals and )e Dudged ) them !see n'1BBE"% )ecause no Catholic is ignorant or cannot *now that matrimon is trul and properl one of the se$en sacraments of the e$angelical law# instituted ) Christ the 9ord# and that for that reason# there can )e no marriage )etween the faithful without there )eing at one and the same time a sacrament# and that# therefore# an other union of man and woman among Christians# e(cept the sacramental union# e$en if contracted under the power of an ci$il law# is nothing else than a disgraceful and death+)ringing concu)inage $er fre>uentl condemned ) the Church# and# hence# that the sacrament can ne$er )e separated from the conDugal agreement !see n' 1BBC"# and that it pertains a)solutel to the power of the Church to discern those things which can pertain in an wa to the same matrimon ' Definition of the 1mmaculate Conception of the 7'H'M' M 4From the 7ull# 31neffa)ilis Deus#3 Dec' /# 1/-E5

1AE1 ' ' ' To the honor of the Hol and ?ndi$ided Trinit # to the glor and adornment of the Hirgin Mother of ,od# to the e(altation of the Catholic Faith and the increase of the Christian religion# ) the authorit of our 9ord 2esus Christ# of the )lessed Apostles# 6eter and 6aul# and ) Jur own# <e declare# pronounce# and define that the doctrine# which holds that the most 7lessed Hirgin Mar at the first instant of her conception# ) a singular grace and pri$ilege of Almight ,od# in $irtue of the merits of Christ 2esus# the Sa$ior of the human race# was preser$ed immaculate from all stain of original sin# has )een re$ealed ) ,od# and on this account must )e firml and constantl )elie$ed ) all the faithful' <herefore# if an should presume to thin* in their hearts otherwise than as it has )een defined ) ?s# which ,od a$ert# let them *now and understand that the are condemned ) their own Dudgment% that the ha$e suffered shipwrec* in regard to faith# and ha$e re$olted from the unit of the Church% and what is more# that ) their own act the su)Dect themsel$es to the penalties esta)lished ) law# if# what the thin* in their heart# the should to signif ) word or writing or an other e(ternal means' =ationalism and 1ndifferentismM 4From the Allocution# 3Singular" >uadem#3 Dec' F# 1/-E5 1AE& There are# )esides# Henera)le 7rothers# certain men pre+eminent in learning# who confess that religion is ) far the most e(cellent gift gi$en ) ,od to men# who# ne$ertheless# hold human reason at so high a $alue# e(alt it so much# that the $er foolishl thin* that it is to )e held e>ual to religion itself' Hence# according to the rash opinion of these men# theological studies should )e treated in the same manner as philosophical studies 4see n'1B./5# although# ne$ertheless# the former are )ased on the dogmas of faith# than which nothing is more fi(ed and certain# while the latter are e(plained and illustrated ) human reason# than which nothing is more uncertain# inasmuch as the $ar according to the $ariet of natural endowments and are su)Dect to num)erless errors and delusions' Therefore# the authorit of the Church )eing reDected# a $er )road field lies open to e$er difficult and a)stract >uestion# and human reason# trusting too freel in its own wea* strength# has fallen headlong into most shameful errors# which there is neither time nor inclination to mention here% for# the are well *nown to ou and ha$e )een e(amined ) ou# and the ha$e )rought harm# and that $er great# to )oth religious and ci$il affairs' Therefore# it is necessar to show to those men who e(alt more than is Dust the strength of human reason that it !their attitude" is definitel contrar to those true words of the Doctor of the ,entiles: 31f an man thin* himself to )e something# whereas he is nothing# he decei$eth himself3 4,al' A:C5' And so it is necessar to show them how great is their arrogance in e(amining the m steries which ,od in His great goodness has deigned to re$eal to us# and in pretending to understand and to comprehend them ) the wea*ness and narrowness of the human mind# since those m steries far e(ceed the power of our intellect which# in the words of the same Apostle# should )e made capti$e unto the o)edience of faith 4cf' & Cor' 1.:-5' 1AEC And so# such followers# or rather worshipers of human reason# who set up reason as a teacher of certitude# and who promise themsel$es that all things will )e fortunate under its leadership# ha$e certainl

forgotten how gra$e and terri)le a wound was inflicted on human nature from the fault of our first parent% for dar*ness has spread o$er the mind# and the will has )een inclined to e$il' For this reason# the famous philosophers of ancient times# although the wrote man things $er clearl # ha$e ne$ertheless contaminated their teachings with most gra$e errors% hence that constant struggle which we e(perience in oursel$es# of which the Apostle sa s: 31 see a law in m mem)ers fighting against the law of m mind3 4=om' B &C5 1AEE 0ow# since it is agreed that ) the original sin propagated in all the posterit of Adam# the light of reason has )een decreased% and since the human race has most misera)l fallen from its pristine state of Dustice and innocence# who could thin* that reason is sufficient to attain to truthQ <ho# lest he fall and )e ruined in the midst of such great dangers and in such great wea*ness of his powers# would den that he needs the aid of a di$ine religion# and of hea$enl grace for sal$ationQ These aids# indeed# ,od most graciousl )estows on those who as* for them ) hum)le pra er# since it is written: 3,od resisteth the proud and gi$eth grace to the hum)le3 4 2as' E:A5' Therefore# turning toward the Father# Christ our 9ord affirmed that the deepest secrets of truth ha$e not )een disclosed 3to the wise and prudent of this world#3 who ta*e pride in their own talents and learning# and refuse to render o)edience to faith# )ut rather !ha$e )een re$ealed" to hum)le and simple men who rel and rest on the oracle of di$ine faith 4cf'Matt' 11:&- % 9u*e 1.:&1 5' 1AE- @ou should inculcate this salutar lesson in the souls of those who e(aggerate the strength of human reason to such an e(tent that the $enture ) its help to scrutinize and e(plain e$en m steries# although nothing is more inept# nothing more foolish' Stri$e to withdraw them from such per$ersit of mind ) e(plaining indisputa)l that nothing more e(cellent has )een gi$en ) the pro$idence of ,od to man than the authorit of di$ine faith% that this is for us# as it were# a torch in the dar*ness# a guide which we follow to life% that this is a)solutel necessar for sal$ation% for# 3without faith ' ' ' it is impossi)le to please ,od3 4 He)' 11:A5 and 3he that )elie$eth not# shall )e condemned34Mar* 1A:1A5' 1AEA 0ot without sorrow we ha$e learned that another error# no less destructi$e# has ta*en possession of some parts of the Catholic world# and has ta*en up its a)ode in the souls of man Catholics who thin* that one should ha$e good hope of the eternal sal$ation of all those who ha$e ne$er li$ed in the true Church of Christ 4see n' 1B1B5' Therefore# the are wont to as* $er often what will )e the lot and condition after death of those who ha$e not su)mitted in an wa to the Catholic faith# and# ) )ringing forward most $ain reasons# the ma*e a response fa$ora)le to their false opinion' Far )e it from ?s# Henera)le 7rethren# to presume on the limits of the di$ine merc which is infinite% far from ?s# to wish to scrutinize the hidden counsel and 3Dudgments of ,od3 which are 8a great deep3 4 6s' C-:B5 and cannot )e penetrated ) human thought' 7ut# as is Jur Apostolic dut # we wish our episcopal solicitude and $igilance to )e aroused# so that ou will stri$e as much as ou can to dri$e from the mind of men that impious and e>uall fatal opinion# namel # that the wa of eternal sal$ation can )e found in an religion whatsoe$er' Ma ou demonstrate with that s*ill and learning in which ou e(cel# to the people entrusted to our care that the dogmas of the Catholic faith are in no wise opposed to di$ine merc and Dustice'

1AEB For# it must )e held ) faith that outside the Apostolic =oman Church# no one can )e sa$ed% that this is the onl ar* of sal$ation% that he who shall not ha$e entered therein will perish in the flood% )ut# on the other hand# it is necessar to hold for certain that the who la)or in ignorance of the true religion# if this ignorance is in$inci)le# are not stained ) an guilt in this matter in the e es of ,od' 0ow# in truth# who would arrogate so much to himself as to mar* the limits of such an ignorance# )ecause of the nature and $ariet of peoples# regions# innate dispositions# and of so man other thingsQ For# in truth# when released from these corporeal chains 3we shall see ,od as He is3 4 1 2ohn C:&5# we shall understand perfectl ) how close and )eautiful a )ond di$ine merc and Dustice are united% )ut# as long as we are on earth# weighed down ) this mortal mass which )lunts the soul# let us hold most firml that# in accordance with Catholic teaching# there is 3one ,od# one faith# one )aptism3 4 Eph' E:- 5% it is unlawful to proceed further in in>uir ' 1AE/ 7ut# Dust as the wa of charit demands# let us pour forth continual pra ers that all nations e$er where ma )e con$erted to Christ% and let us )e de$oted to the common sal$ation of men in proportion to our strength# 3for the hand of the 9ord is not shortened3 41sa' F:15 and the gifts of hea$enl grace will not )e wanting those who sincerel wish and as* to )e refreshed ) this light' Truths of this sort should )e deepl fi(ed in the minds of the faithful# lest the )e corrupted ) false doctrines# whose o)Dect is to foster an indifference toward religion# which we see spreading widel and growing strong for the destruction of souls' False Traditionalism !against Augustine 7onnett " M 4From the Decree of the S'C' of the 1nde(# 11# !1-" 2une# 1/--5 1AEF 1 3Although faith is a)o$e reason# ne$ertheless no true dissension# no disagreement can e$er )e found )etween them# since )oth arise from the one same immuta)le source of truth# the most e(cellent and great ,od# and thus )ring mutual help to each other3 M 4cf' n'1AC- and 1BFF5 1A-. &' =eason can pro$e with certitude the e(istence of ,od# the spiritualit of the soul# the freedom of man' Faith is posterior to re$elation# and hence it cannot )e con$enientl alleged to pro$e the e(istence of ,od to an atheist# or to pro$e the spiritualit and the freedom of the rational soul against a follower of naturalism and fatalism 4cf' n'1A&&#1A&- 5' 1A-1 C' The use of reason precedes faith and leads men to it ) the help of re$elation and of grace 4cf' n' 1A&A 5' 1A-& E' The method which St' Thomas and St' 7ona$enture and other scholastics after them used does not lead to rationalism# nor has it )een the reason wh philosoph in toda 8s schools is falling into naturalism and pantheism' Therefore# it is not lawful to charge as a reproach against these doctors and teachers that the made use of this method# especiall since the Church appro$es# or at least *eeps silent'M The Misuse of MagnetismM

4From the Enc clical of the Hol Jffice# Aug' E# 1/-A5 1A-C ' ' Alread some responses on this su)Dect ha$e )een gi$en ) the Hol See to particular cases# in which those e(periments are condemned as illicit which are arranged for a purpose not natural# not honest# and not attained ) proper means% therefore# in similar cases it was decreed on <ednesda # April &1# 1/E1: 3The use of magnetism# as it is e(plained# is not permitted'3 Similarl # the Sacred Congregation decreed that certain )oo*s stu))ornl disseminating errors of this *ind should )e condemned' 7ut )ecause# aside from particular cases# the use of magnetism in general had to )e considered# ) wa of a rule therefore it was so stated on <ednesda # 2ul &/# 1/EB: 3<hen all error# soothsa ing# e(plicit or implicit in$ocation of the demon is remo$ed# the use of magnetism# i'e'# the mere act of emplo ing ph sical media otherwise licit# is not morall for)idden# pro$ided it does not tend to an illicit end or to one that is in an manner e$il' Howe$er# the application of principles and purel ph sical means to things and effects trul supernatural# in order to e(plain them ph sicall # is nothing )ut deception altogether illicit and heretical'3 1A-E Although ) this general decree the lawfulness and unlawfulness in the use or misuse of magnetism were satisfactoril e(plained# ne$ertheless the wic*edness of men grew to such an e(tent that neglecting the legitimate stud of the science# pursuing rather the curious# with great loss to souls and detriment to ci$il societ itself# the )oast that the ha$e disco$ered the principle of foretelling and di$ining' Thus# girls with the tric*s of sleepwal*ing and of clear+gazing# as the call it# carried awa ) delusions and gestures not alwa s modest# proclaim that the see the in$isi)le# and the pretend with rash )oldness to hold tal*s e$en a)out religion# to e$o*e the souls of the dead# to recei$e answers# to re$eal the un*nown and the distant# and to practice other superstitious things of that sort# intending to ac>uire great gain for themsel$es and for their masters through their di$ining' Therefore# in all these# whate$er art or illusion the emplo # since ph sical media are used for unnatural effects# there is deception altogether illicit and heretical# and a scandal against honest of morals'M The False Doctrine of Anton ,uentherM 4From the 7rief# 3E(imiam tuam3 to Cardinal de ,eissel' Arch)ishop of Cologne# 2une 1-# 1/-B5 1A-- 0ot without sorrow are <e especiall aware that in these )oo*s that erroneous and most dangerous s stem of rationalism# often condemned ) this Apostolic See# is particularl dominant% and li*ewise we *now that in the same )oo*s these items among man others are found# which are not a little at $ariance with the Catholic Faith and with the true e(planation of the unit of the di$ine su)stance in three distinct# eternal 6ersons' 9i*ewise# we ha$e found that neither )etter nor more accurate are the statements made a)out the m ster of the 1ncarnate <ord# and a)out the unit of the di$ine 6erson of the <ord in two natures# di$ine and human' <e *now that in the same )oo*s there is harm to the Catholic opinion and teaching concerning man# who is so composed of )od and soul that the soul# and that rational# ma of itself )e the true and immediate form of the )od ' M And we are not unaware that in the same )oo*s those

teachings are stated and defended which are plainl opposed to the Catholic doctrine a)out the supreme li)ert of ,od# who l is free from an necessit whatsoe$er in creating things' 1A-A And also that e(tremel wic*ed and condemned doctrine which in ,uenther8s )oo*s rashl attri)utes the rights of a master )oth to human reason and philosoph # whereas the should )e wholl handmaids# not masters in religious matters% and therefore all those things are distur)ed which should remain most sta)le# not onl concerning the distinction )etween science and faith# )ut also concerning the eternal immuta)ilit of faith# which is alwa s one and the same# while philosoph and human studies are not alwa s consistent# and are not immune to a multiple $ariet of errors' 1A-B 1n addition# the Hol Fathers are not held in that re$erence which the canons of the Councils prescri)e# and which these splendid lights of the Catholic Church so altogether deser$e# nor does he refrain from the slurring remar*s against Catholic Schools# which Jur predecessor of cherished memor # 61?S H1# solemnl condemned 4see n'1-BA5' 1A-/ 0or shall we pass o$er in silence that in ,uenther8s )oo*s 3the sound form of spea*ing3 is completel outraged# as if it were lawful to forget the words of the Apostle 6aul 4& Tim' 1:1C5# or those which Augustine most earnestl ad$ised: 31t is right for us to spea* according to a fi(ed rule# lest li)ert with words gi$e )irth to an impious opinion# e$en a)out the things which are signified ) them88M 4see n'1B1Ea5' Errors of the JntologistsM 4From the decree of the Sacred Jffice# Sept' 1/# 1/A1# 3the cannot )e safel taught35 1A-F 1' 1mmediate *nowledge of ,od# ha)itual at least# is essential to the human intellect# so much so that without it the intellect can *now nothing# since indeed it is itself intellectual light' 1AA. &' That )eing which is in all things and without which we understand nothing# is the di$ine )eing' 1AA1 C' ?ni$ersals considered on the part of the thing are not reall distinguished from ,od' 1AA& E' Congenital *nowledge of ,od as )eing simpl in$ol$es in an eminent wa all other cognition# so that ) it we hold as *nown implicitl all )eing# under whate$er aspect it is *nowa)le 1AAC -' All other ideas do not e(ist e(cept as modifications of the idea ) which ,od is understood as 7eing simpl ' 1AAE A' Created things e(ist in ,od as a part in the whole# not indeed in the formal whole# )ut in the infinite whole# the most simple# which puts its parts# as it were# without an di$ision and diminution of itself outside itself'

1AA- B' Creation can )e thus e(plained: ,od# ) that special act ) which He *nows Himself# and wills Himself as distinct from a determined creature# man# for e(ample# produces a creature' The False Freedom of Science !against 2ames Frohschammer" M 4From the epistle# 3,ra$issimas inter#8# to the Arch)ishop of Munich+Freising# Dec' 11# 1/A&5 1AAA Amidst the terri)le anguish ) which we are pressed on all sides in the great restlessness and ini>uit of these times# we are sorel grie$ed to learn that in $arious regions of ,erman are found some men# e$en Catholics# who# )etra ing sacred theolog as well as philosoph # do not hesitate to introduce a certain freedom of teaching and writing hitherto unheard of in the Church# and to profess openl and pu)licl new and altogether reprehensi)le opinions# and to disseminate them among the people' 1AAB Hence# <e were affected with no light grief# Henera)le 7rother# when the sad message reached ?s that the priest# 2ames Frohschammer# teacher of philosoph in the Academ at Munich# was displa ing# )e ond all the rest# freedom of teaching and writing in this manner# and was defending these most dangerous errors in his wor*s that ha$e )een pu)lished' Therefore# with no dela <e commanded Jur Congregation appointed for censuring )oo*s to weigh with great diligence and care the particular $olumes which are circulating under the name of the same priest# Frohschammer# and to report all findings to ?s' These $olumes written in ,erman ha$e the title: 1ntroductio in 6hilophiam# De 9i)ertate scientiae# Athenaeum# the first of which was pu)lished in the ear 1/-/# the second in the ear 1/A1# )ut the third at the turn of this ear 1/A&# ) the Munich press' And so the said Congregation ' ' ' Dudged that the author in man matters does not thin* correctl # and that his doctrine is far from Catholic truth' 1AA/ And this# especiall in a twofold direction% the first# indeed# )ecause the author attri)utes such powers to human reason which are not at all appropriate to reason itself% and the second# )ecause he grants to the same reason such li)ert of Dudging all things# and of alwa s $enturing an thing# that the rights of the Church itself# its office and authorit are completel ta*en awa ' 1AAF For the author teaches especiall that philosoph # if a right notion of it is held# cannot onl percei$e and understand those Christian dogmas which natural reason has in common with faith !as# for instance# a common o)Dect of perception"# )ut also those which particularl and properl affect Christian religion and faith# namel # the supernatural end of man# and all that is related to it% and also# that the most hol m ster of the 1ncarnation of the 9ord )elongs to the pro$ince of human reasoning and philosoph % and that reason# when this o)Dect is presented to it# can ) its own proper principles# arri$e at those !dogmas" with understanding' 7ut# although the author ma*es some distinction )etween these !natural" dogmas and those !Christian"# and assigns these latter with less right to reason# ne$ertheless# he clearl and openl teaches that

these !Christian" dogmas also are contained among those which constitute the true and proper matter of science or philosoph ' Therefore# according to the teaching of the same author# it can and should )e definitel concluded that# e$en in the deepest m steries of di$ine wisdom and goodness# na # e$en of 1ts free will# granted that the o)Dect of re$elation )e posited# reason can of itself# no longer on the principle of di$ine authorit # )ut on its own natural principles and strength# reach understanding or certitude' How 3false3 and 3erroneous3 this teaching of the author is# there is no one# e$en though lightl im)ued with the rudiments of Christian doctrine# who does not see immediatel and clearl understand' 1AB. For# if these worshipers of philosoph were protecting the true and sole principles and rights of reason and philosophic stud # the should certainl )e honored with merited praise' 1ndeed# true and sound philosoph has its own most no)le position# since it is the characteristic of such philosoph to search diligentl into truth# and to culti$ate and illustrate rightl and carefull human reason# dar*ened as it is ) the guilt of the first man# )ut ) no means e(tinct% and to percei$e# to understand well# to ad$ance the o)Dect of its cognition and man truths% and to demonstrate# $indicate# and defend# ) arguments sought from its own principles# man of those truths# such as the e(istence# nature# attri)utes of ,od which faith also proposes for our )elief% and# in this wa # to )uild a road to those dogmas more correctl held ) faith# and e$en to those more profound dogmas which can )e percei$ed ) faith alone at first# so that the ma in some wa )e understood ) reason' The e(acting and most )eautiful science of true philosoph ought# indeed# to do such things and to )e occupied with them' 1f the learned men in the academies of ,erman would ma*e efforts to e(cel in this# in proportion to that peculiar well+*nown inclination of that nation to culti$ate the more serious and e(acting studies# their zeal would )e appro$ed and commended ) ?s# )ecause the would )e turning to the utilit and progress of sacred things that which the ha$e learned for their own uses' 1AB1 7ut# in truth# <e can ne$er tolerate that in so gra$e a matter as this surel is# that all things )e rashl confused# and that reason should seize upon and distur) those things which pertain also to faith# since the limits )e ond which reason in its own right has ne$er ad$anced nor can ad$ance# are fi(ed and well+*nown to all' To dogmas of this sort pertain particularl and openl all those which treat of the supernatural ele$ation of man and his supernatural intercourse with ,od# and which are *nown to ha$e )een re$ealed for this purpose' And surel # since these dogmas are a)o$e nature# the8 cannot# therefore# )e reached ) natural reason and natural principles' For# indeed# reason ) its own natural principles can ne$er )e made fit to handle scientificall dogmas of this sort' 7ut# if those men dare to assert this rashl # let them *now that the are withdrawing# not merel from the opinion of a few learned persons# )ut from the common and ne$er changing doctrine of the Church' 1AB& For# from the di$ine Scriptures and from the tradition of the Hol Fathers# it is agreed indeed that the e(istence of ,od and man other truths were *nown 4cf' =om' 15 ) the natural light of reason# e$en ) those who had not et recei$ed the faith# )ut that ,od alone manifested those more hidden dogmas when He wished to ma*e *nown 3the m ster # which had )een hidden from ages and generations3 4Col' 1:&A5' And in such a wa indeed that# 3at sundr times and in di$erse manners He had formerl spo*en to the

fathers ) the prophets# last of all ' ' ' He might spea* to us ) His Son# ' ' ' ) whom He also made the world3 4He)' 1:1 f'5' For 3no man hath seen ,od at an time: the onl +)egotten Son# who is in the )osom of the Father# he hath declared Him3 42ohn 1:1/5' Therefore# the Apostle who testifies that the gentiles *new ,od ) those things which were made# discoursing a)out 3grace and truth3 which 3came ) 2esus Christ3 42ohn 1:1B5# sa s# 3<e spea* of the wisdom of ,od in a m ster # a wisdom which is hidden ' ' ' which none of the princes of this world *now ' ' ' 7ut to us ,od hath re$ealed them ) His Spirit: for the Spirit searcheth all things# ea the deep things of ,od' For# what man *noweth the things of man )ut the spirit of a man that is in himQ So the things also that are of ,od# no man *noweth )ut the Spirit of ,od3 41 Cor' &:B f5' 1ABC Adhering to these and other almost innumera)le di$ine te(ts# the Hol Fathers# in transmitting the teaching of the Church# ha$e constantl ta*en care to distinguish the *nowledge of di$ine things which is common to all ) the power of natural intelligence# from the *nowledge of those things which is recei$ed on faith through the Hol Spirit% and the ha$e continuousl taught that through this !faith" those m steries are re$ealed to us in Christ which transcend not onl human philosoph )ut e$en the angelic natural intelligence# and which# although the are *nown through di$ine re$elation and ha$e )een accepted ) faith# ne$ertheless# remain still co$ered ) the sacred $eil of faith itself# and wrapped in an o)scuring mist as long as we are a)sent from the 9ord M in this mortal life' From all this# it is clear that the proposition of Frohschammer is wholl foreign to the teaching of the Catholic Church# since he does not hesitate to assert that all the dogmas of the Christian religion without discrimination are the o)Dect of natural science or philosoph # and that human reason# culti$ated so much throughout histor # pro$ided these dogmas ha$e )een proposed to reason itself as an o)Dect# can from its own natural powers and principle# arri$e at the true understanding concerning all# e$en the more hidden dogmas 4see n' 1B.F5' 1ABE 7ut now# in the said writings of this author another opinion pre$ails which is plainl opposed to the teaching and understanding of the Catholic Church' For# he attri)utes that freedom to philosoph which must )e called not the freedom of science )ut an utterl repro)ate and intolera)le license of philosoph ' For# ha$ing made a certain distinction )etween a philosopher and philosoph # he attri)utes to a 3philosopher3 the right and dut of su)mitting himself to the authorit which he himself has appro$ed as true# )ut he denies )oth !right and dut " to philosoph # so that ta*ing no account of re$ealed doctrine he asserts that it !philosoph " ought ne$er and can ne$er su)mit itself to authorit ' And this might )e tolera)le and perhaps admissi)le# if it were said onl a)out the right which philosoph has to use its own principles or methods# and its own conclusions# as also the other sciences# and if its li)ert consisted in emplo ing this right in such a wa that it would admit nothing into itself which had not )een ac>uired ) it under its own conditions# or was foreign to it' 7ut# such true freedom of philosoph must understand and o)ser$e its own limitations' For# it will ne$er )e permitted either to a philosopher# or to philosoph # to sa an thing contrar to those things which di$ine re$elation and the Church teaches# or to call an of them into dou)t )ecause !he or it" does not understand them# or to refuse the Dudgment which the authorit of the Church decides to )ring forward concerning some conclusion of philosoph which was hitherto free'

1AB- 1t also happens that the same author so )itterl # so rashl fights for the li)ert # or rather the un)ridled license of philosoph that he does not at all fear to assert that the Church not onl ought ne$er to pa an attention to philosoph # )ut should e$en tolerate the errors of philosoph itself# and lea$e it to correct itself 4see n' 1B115% from which it happens that philosophers necessaril share in this li)ert of philosoph and so e$en the are freed from all law' <ho does not see how forcefull an opinion and teaching of this sort of Frohschammer8s should )e reDected# repro$ed# and altogether condemnedQ For the Church# from her di$ine institution# has the dut )oth to hold most diligentl to the deposit of faith# whole and in$iolate# and to watch continuall with great earnestness o$er the sal$ation of souls# and with the greatest care to remo$e and eliminate all those things which can )e opposed to faith or can in an wa endanger the sal$ation of souls 1ABA Therefore# the Church# ) the power entrusted to it ) its di$ine Founder# has not onl the right# )ut particularl the dut of not tolerating )ut of proscri)ing and condemning all errors# if the integrit of faith and the sal$ation of souls so demand% and on e$er philosopher who wishes to )e a son of the Church# and also on philosoph # it la s this dut ++ne$er to sa an thing against those things which the Church teaches# and to retract those a)out which the Church has warned them Moreo$er# <e proclaim and declare that a doctrine which teaches the contrar is entirel erroneous and especiall harmful to faith itself# to the Church and its authorit ' 1ndifferentism M 4From the Enc clical# 3Luanto conficiamur moerore#3 to the )ishops of 1tal # Aug' 1.# 1/AC5 1ABB And here# )elo$ed Sons and Henera)le 7rothers# <e should mention again and censure a $er gra$e error in which some Catholics are unhappil engaged# who )elie$e that men li$ing in error# and separated from the true faith and from Catholic unit # can attain eternal life 4see n' 1B1B5' 1ndeed# this is certainl >uite contrar to Catholic teaching' 1t is *nown to ?s and to ou that the who la)or in in$inci)le ignorance of our most hol religion and who# zealousl *eeping the natural law and its precepts engra$ed in the hearts of all ) ,od# and )eing read to o)e ,od# li$e an honest and upright life# can# ) the operating power of di$ine light and grace# attain eternal life# since ,od who clearl )eholds# searches# and *nows the minds# souls# thoughts# and ha)its of all men# )ecause of His great goodness and merc # will ) no means suffer an one to )e punished with eternal torment who has not the guilt of deli)erate sin' 7ut# the Catholic dogma that no one can )e sa$ed outside the Catholic Church is well+*nown% and also that those who are o)stinate toward the authorit and definitions of the same Church# and who persistentl separate themsel$es from the unit of the Church# and from the =oman 6ontiff# the successor of 6ETE=# to whom 3the guardianship of the $ine has )een entrusted ) the Sa$ior#3 M cannot o)tain eternal sal$ation' 1AB/ 7ut# ,od for)id that the sons of the Catholic Church e$er in an wa )e hostile to those who are not Doined with us in the same )onds of faith and lo$e% )ut rather the should alwa s )e zealous to see* them

out and aid them# whether poor# or sic*# or afflicted with an other )urdens# with all the offices of Christian charit % and the should especiall endea$or to snatch them from the dar*ness of error in which the unhappil lie# and lead them )ac* to Catholic truth and to the most lo$ing Mother the Church# who ne$er ceases to stretch out her maternal hands lo$ingl to them# and to call them )ac* to her )osom so that# esta)lished and firm in faith# hope# and charit # and 3)eing fruitful in e$er good wor*3 4Col' 1:1.5# the ma attain eternal sal$ation' The Con$entions of the Theologians of ,erman M 4From the letter# 3Tuas li)enter#3 to the Arch)ishop of Munich+Freising# Dec' &1# 1/AC5 1ABF ' ' ' 1ndeed we were aware# Henera)le 7rother# that some Catholics who de$ote their time to culti$ating the higher studies# trusting too much in the powers of human a)ilit # ha$e not )een frightened ) the dangers of errors# lest# in asserting the false and insincere li)ert of science# the )e snatched awa )e ond the limits )e ond which the o)edience due to the teaching power of the Church# di$inel appointed to preser$e the integrit of all re$ealed truth# does not permit them to proceed' Therefore# it happens that Catholics of this sort are unhappil decei$ed# and often agree with those who decr and protest against the decrees of this Apostolic See and of Jur Congregations# that the !decrees" hinder the free progress of science 4see n' 1B1&5% and the e(pose themsel$es to the danger of )rea*ing those sacred ties of o)edience ) which# according to the will of ,od# the are )ound to this same Apostolic See which has )een appointed ) ,od as the teacher and defender of truth' 1A/. 0or# are <e ignorant that in ,erman also there pre$ailed a false opinion against the old school# and against the teaching of those supreme doctors 4see n' 1B1C5# whom the uni$ersal Church $enerates )ecause of their admira)le wisdom and sanctit of life' 7 this false opinion the authorit of the Church itself is called into danger# especiall since the Church# not onl through so man continu ous centuries has permitted that theological science )e culti$ated according to the method and the principles of these same Doctors# sanctioned ) the common consent of all Catholic schools# )ut it !the Church" also $er often e(tolled their theological doctrine with the highest praises# and strongl recommended it as a $er strong )uttress of faith and a formida)le armor against its enemies' ' ' ' 1A/1 1ndeed# since all the men of this assem)l # as ou write# ha$e asserted that the progress of science and its happ result in a$oiding and refuting the errors of our most wretched age depend entirel on a close adherence to re$ealed truths which the Catholic Church teaches# the themsel$es ha$e recognized and professed that truth# which true Catholics de$oted to culti$ating and setting forth *nowledge# ha$e alwa s held and handed down' And so# rel ing on this truth# these wise and trul Catholic men could culti$ate these sciences in safet # e(plain them# and ma*e them useful and certain' And this could not )e achie$ed if the light of human reason# circumscri)ed ) limits in in$estigating those truths also which it can attain ) its

own powers and faculties# did not $enerate a)o$e all# as is Dust# the infalli)le and uncreated light of the di$ine intellect which shines forth wonderfull e$er where in Christian re$elation' For# although those natural disciplines rel on their own proper principles# apprehended ) reason# ne$ertheless# Catholic students of these disciplines should ha$e di$ine re$elation )efore their e es as a guiding star# ) whose light the ma guard against the >uic*sands of errors# when the disco$er that in their in$estigations and interpretations the can )e led ) them !natural principles"++as often happens+++to profess those things which are more or less opposed to the infalli)le truth of things which ha$e )een re$ealed ) ,od' 1A/& Hence# <e do not dou)t that the men of this assem)l # *nowing and professing the truth mentioned a)o$e# ha$e wished at one and the same time clearl to reDect and repudiate that recent and preposterous method of philosophizing which# e$en if it admits di$ine re$elation as an historical fact# ne$ertheless# su)mits the ineffa)le truths made *nown ) di$ine re$elation to the in$estigations of human reason% Dust as if those truths had )een su)Dect to reason# or# as if reason# ) its own powers and principles# could attain understanding and *nowledge of all the supernal truths and m steries of our hol faith# which are so far a)o$e human reason that it can ne$er )e made fit to understand or demonstrate them ) its own powers# and on its own natural principles 4see n' 1B.F5' 1ndeed# <e honor with due praise the men of this same con$ention )ecause# reDecting# as <e thin*# the false distinction )etween philosopher and philosoph # a)out which <e ha$e spo*en in our other letter to ou 4see n' 1ABE5# the ha$e realized and professed that all Catholics in their learned interpretations should in conscience o)e the dogmatic decrees of the infalli)le Catholic Church' 1A/C <hile# in truth# <e laud these men with due praise )ecause the professed the truth which necessaril arises from their o)ligation to the Catholic faith# <e wish to persuade Jursel$es that the did not wish to confine the o)ligation# ) which Catholic teachers and writers are a)solutel )ound# onl to those decrees which are set forth ) the infalli)le Dudgment of the Church as dogmas of faith to )e )elie$ed ) all 4see n' 1B&&5' And <e persuade Jursel$es# also# that the did not wish to declare that that perfect adhesion to re$ealed truths# which the recognized as a)solutel necessar to attain true progress in the sciences and to refute errors# could )e o)tained if faith and o)edience were gi$en onl to the dogmas e(pressl defined ) the Church' For# e$en if it were a matter concerning that su)Dection which is to )e manifested ) an act o f di$ine faith# ne$ertheless# it would not ha$e to )e limited to those matters which ha$e )een defined ) e(press decrees of the ecumenical Councils# or of the =oman 6ontiffs and of this See# )ut would ha$e to )e e(tended also to those matters which are handed down as di$inel re$ealed ) the ordinar teaching power of the whole Church spread throughout the world# and therefore# ) uni$ersal and common consent are held ) Catholic theologians to )elong to faith' 1A/E 7ut# since it is a matter of that su)Dection ) which in conscience all those Catholics are )ound who wor* in the speculati$e sciences# in order that the ma )ring new ad$antages to the Church ) their writings# on that account# then# the men of that same con$ention should recognize that it is not sufficient for learned Catholics to accept and re$ere the aforesaid dogmas of the Church# )ut that it is also necessar to su)Dect themsel$es to the decisions pertaining to doctrine which are issued ) the 6ontifical Congregations#

and also to those forms of doctrine which are held ) the common and constant consent of Catholics as theological truths and conclusions# so certain that opinions opposed to these same forms of doctrine# although the cannot )e called heretical# ne$ertheless deser$e some theological censure' The ?nit of the Church M 4From the letter of the Sacred Jffice to the )ishops of England# Sept' 1A# 1/AE'5 1A/- 1t has )een made *nown to the Apostolic See that some Catholic la men and ecclesiastics ha$e enrolled in a societ to 3procure3 as the sa # the unit of Christianit # esta)lished at 9ondon in the ear 1/-B# and that alread man Dournalistic articles ha$e )een pu)lished# which are signed ) the names of Catholics appro$ing this societ # or which are shown to )e the wor* of churchmen commending this same societ ' 7ut certainl # 1 need not sa what the nature of this societ is# and whither it is tending% this is easil understood from the articles of the newspaper entitled THE ?01J0 =EH1E<# and from that $er page on which mem)ers are in$ited and listed' 1ndeed# formed and directed ) 6rotestants# it is animated ) that spirit which e(pressl a$ows for e(ample# that the three Christian communions# =oman Catholic# ,ree*schismatic# and Anglican# howe$er separated and di$ided from one another# ne$ertheless with e>ual right claim for themsel$es the name Catholic' Admission# therefore# into that societ is open to all# wheresoe$er the ma li$e# Catholics# ,ree*+schismatics# and Anglicans# under this condition# howe$er# that no one is permitted to raise a >uestion a)out the $arious forms of doctrine in which the disagree# and that it is right for each indi$idual to follow with tran>uil soul what is accepta)le to his own religious creed' 1ndeed# the societ itself indicates to all its mem)ers the pra ers to )e recited# and to the priests the sacrifices to )e cele)rated according to its own intention: namel # that the said three Christian communions# inasmuch as the # as it is alleged# together now constitute the Catholic Church# ma at some time or other unite to form one )od ' ' ' ' 1A/A The foundation on which this societ rests is of such a nature that it ma*es the di$ine esta)lishment of the Church of no conse>uence' For# it is wholl in this: that it supposes the true Church of 2esus Christ to )e composed partl of the =oman Church scattered and propagated throughout the whole world# partl # indeed# of the schism of 6hotius# and of the Anglican heres # to which# as well as to the =oman Church# 3there is one 9ord# one faith# and one )aptism3 4cf' Eph' E:-5' Surel nothing should )e prefera)le to a Catholic man than that schisms and dissensions among Christians )e torn out ) the roots and that all Christians )e 3careful to *eep the unit of the Spirit in the )ond of peace3 4Eph' E:C5' ' ' ' 7ut# that the faithful of Christ and the clerg should pra for Christian unit under the leadership of heretics# and# what is worse# according to an intention# polluted and infected as much as possi)le with heres # can in no wa )e tolerated' The true Church of 2esus Christ was esta)lished ) di$ine authorit # and is *nown ) a fourfold mar*# which we assert in the Creed must )e )elie$ed% and each one of these mar*s so clings to the others that it cannot )e separated from them% hence it happens that that Church which trul is# and is called Catholic should at the same time shine with the prerogati$es of unit # sanctit # and apostolic succession'

Therefore# the Catholic Church alone is conspicuous and perfect in the unit of the whole world and of all nations# particularl in that unit whose )eginning# root# and unfailing origin are that supreme authorit and 3higher principalit 88M of )lessed 6ETE=# the prince of the Apostles# and of his successors in the =oman Chair' 0o other Church is Catholic e(cept the one which# founded on the one 6ETE=# grows into one 3)od compacted and fitl Doined together3 4Eph' E:1A5 in the unit of faith and charit ' ' ' ' 1A/B Therefore# the faithful should especiall shun this 9ondon societ # )ecause those s mpathizing with it fa$or indifferentism and engender scandal' 0aturalism# Communism# Socialism M 4From the Enc clical# 3Luanta cura#88 Dec' /# 1/AE5 1A// Moreo$er# although <e ha$e not failed to proscri)e and fre>uentl condemn the most important errors of this sort# ne$ertheless# the cause of the Catholic Church and the sal$ation of souls di$inel entrusted to ?s# and the good of human societ itself# demand that <e again arouse our pastoral solicitude to o$ercome other )ase opinions which spring from these same errors as from fountains' These false and per$erted errors are to )e the more detested )ecause the ha$e this goal in mind: to impede and remo$e that salutar force which the Catholic Church# according to the institution and command of her di$ine founder# must e(ercise freel 3unto the consummation of the world3 4Matt' &/:&.5# no less toward indi$idual men# than toward nations# peoples# and their highest leaders% and to remo$e that mutual alliance of councils )etween the sacerdotal ministr and the go$ernment# and that 3happ concord which has alwa s e(isted# and is so salutar to sacred and ci$il affairs'3 M 1A/F For# surel ou *now# Henera)le 7rothers# that at this time not a few are found who# appl ing the impious and a)surd principles of naturalism# as the call it# to ci$il societ # dare to teach that 3the )est plan for pu)lic societ # and ci$il progress a)solutel re>uires that human societ )e esta)lished and go$erned with no regard to religion# as if it did not e(ist# or at least# without ma*ing distinction )etween the true and the false religions'3 And also# contrar to the teaching of Sacred Scripture# of the Church# and of the most hol Fathers# the do not hesitate to assert that 3the )est condition of societ is the one in which there is no ac*nowledgment ) the go$ernment of the dut of restraining# ) esta)lished penalties# offenders of the Catholic religion# e(cept insofar as the pu)lic peace demands'3 1AF. And# from this wholl false idea of social organization the do not fear to foster that erroneous opinion# especiall fatal to the Catholic Church and to the sal$ation of souls# called M ) Jur predecessor of recent memor # ,=E,J=@ IH1# insanit % namel # that 3li)ert of conscience and of worship is the proper right of e$er man# and should )e proclaimed and asserted ) law in e$er correctl esta)lished societ % that the right to all manner of li)ert rests in the citizens# not to )e restrained ) either ecclesiastical or ci$il authorit % and that ) this right the can manifest openl and pu)licl and declare their own concepts# whate$er the )e# ) $oice# ) print# or in an other wa '3 <hile# in truth# the rashl affirm this# the do not understand and

note that the are preaching a 3li)ert of perdition#3 M and that 3if human opinions alwa s ha$e freedom for discussion# there could ne$er )e wanting those who will dare to resist truth# and to trust in the elo>uence of human !al' mundane" wisdom# when faith and Christian wisdom *now from the $er teaching of our 9ord 2esus Christ how much it should a$oid such harmful $anit '3 M 1AF1 And since# when religion has )een remo$ed from ci$il societ # and when the teaching and authorit of di$ine re$elation ha$e )een repudiated% or the true notion of Dustice and human right is o)scured ) dar*ness and lost% and when in place of true Dustice and legitimate right# material force is su)stituted# then it is clear wh some# completel neglecting and putting aside the certain principles of sound reason# dare to e(claim: 3The will of the people# manifested as the sa ) pu)lic opinion# or in some other wa # constitutes the supreme law# freed from all di$ine and human right% and# that deeds consummated in the political order# ) the $er fact that the ha$e )een consummated# ha$e the force of right'3 7ut who does not see and plainl understand that a societ of men who are released from the )onds of religion and of true Dustice can ha$e no other aim# surel # than the goal of amassing and heaping up wealth# and that it !societ " can follow no other law in its actions e(cept an uncontrolled cupidit of soul# a sla$e to its own pleasures and ad$antages Q 1AF& Therefore# men of this sort pursue with )itter hatred religious orders# no matter how supremel deser$ing )ecause of their Christian# ci$il# and literar wor*% and the cr out that these same orders ha$e no legitimate reason for e(isting# and in this wa appro$e the falsehoods of heretics' For# as Jur predecessor of recent memor # 61?S H1# $er wisel taught# 3a)olition of the regulars wounds the status of the pu)lic profession of the e$angelical counsels% it inDures the wa of life appro$ed in the Church as suita)le to the apostolic teaching% it harms the most distinguished founders whom we $enerate on our altars# who esta)lished these orders onl when inspired ) ,od'88M 1AFC And the also ma*e the impious pronouncement that from the citizens and the Church must )e ta*en awa the power 3) which the can as* for alms openl in the cause of Christian charit #3 and also that the law should )e repealed 3) which on some fi(ed da s# )ecause of the worship of ,od# ser$ile wor*s are prohi)ited#3 pretending most deceitfull that the said power and law o)struct the principles of the )est pu)lic econom ' And# not content with remo$ing religion from pu)lic societ # the wish e$en to )anish religion itself from pri$ate families' 1AFE For# teaching and professing that most deadl error of communism and socialism# the assert that 3domestic societ or the famil )orrows the whole reason for its e(istence from the ci$il law alone% and# hence# all rights of parents o$er their children# especiall the right of caring for their instruction and education# emanate from and depend wholl on the ci$il law'3 1AF- 1n these impious opinions and machinations these most deceitful men ha$e this particular intention: that the sa$ing doctrine and power of the Catholic Church )e entirel eliminated from the instruction and training of outh# and that the tender and impressiona)le minds of ouths ma )e unfortunatel infected

and ruined ) e$er pernicious error and $ice' For# all who ha$e tried to distur) not onl the ecclesiastical )ut also the pu)lic welfare# and to o$erturn the Dust order of societ # and to destro all rights# di$ine and human# ha$e alwa s formed all their e$il plans# studies# and wor* to decei$e and depra$e especiall unsuspecting outh# as we ha$e intimated a)o$e# and ha$e placed all their hopes in the corruption of outh' Therefore# the ne$er cease to harass in e$er unspea*a)le wa )oth clerg !secular and regular"# from whom# as the genuine documents of histor splendidl testif # ha$e flowed so man great ad$antages for Christian# ci$il# and literar societ % and the ne$er cease to declare that the clerg 3as an enem to the true and useful progress of science and go$ernment# must )e remo$ed from all responsi)ilit and dut of instructing and training outh'3 1AFA 7ut# in truth# others# renewing the e$il and so+man +times+condemned fa)rications of the inno$ators# dare with signal impudence to su)Dect the supreme authorit of the Church and of this Apostolic See# gi$en to it ) Christ the 9ord# to the Dudgment of the ci$il authorit # and to den all rights of the same Church and See with regard to those things which pertain to the e(terior order' 1AFB For# the are not at all ashamed to affirm that 3the laws of the Church do not )ind in conscience# e(cept when promulgated ) the ci$il power% that the acts and decrees of the =oman 6ontiffs relating to religion and the Church# need the sanction and appro$al# or at least the assent# of the ci$il power% that the Apostolic Constitutions#M in which secret societies are condemned# whether an oath of secrec is demanded in them or not# and their followers and s mpathizers are punished with anathema# ha$e no force in those regions of the world where societies of this sort are allowed ) the ci$il go$ernment% that the e(communication uttered ) the Council of Trent and the =oman 6ontiffs against those who in$ade and usurp the rights and possessions of the Church rests upon a confusion )etween the spiritual order and the ci$il and political order for the attaining of a mundane good onl % that the Church should decree nothing which could )ind the consciences of the faithful in relation to the use of temporal goods% that to the Church does not )elong the right to coerce ) temporal punishments $iolators of its laws% that it is conforma)le to the principles of sacred theolog # and to the principles of pu)lic law for the ci$il go$ernment to claim and defend the ownership of the goods which are possessed ) churches# ) religious orders# and ) other pious places'3 1AF/ 0or do the )lush to profess openl and pu)licl the a(iom and principle of heretics from which so man per$erse opinions and errors arise' For the repeatedl sa that 3the ecclesiastical power is not ) di$ine right distinct from and independent of the ci$il power# and that the distinction and independence of the same could not )e preser$ed without the essential rights of the ci$il power )eing in$aded and usurped ) the Church'3 And# we cannot pass o$er in silence the )oldness of those who 3not enduring sound doctrine3 4& Tim' E:C5# contend that 3without sin and with no loss of Catholic profession# one can withhold assent and o)edience to those Dudgments and decrees of the Apostolic See# whose o)Dect is declared to relate to the general good of the Church and its rights and discipline# pro$ided it does not touch dogmas of faith or morals'3 There is no one who does not see and understand clearl and openl how opposed this is to the Catholic dogma of the plenar power di$inel )estowed on the =oman 6ontiff ) Christ the 9ord Himself of

feeding# ruling# and go$erning the uni$ersal Church' 1AFF 1n such great per$ersit of e$il opinions# therefore# <e# trul mindful of Jur Apostolic dut # and especiall solicitous a)out our most hol religion# a)out sound doctrine and the sal$ation of souls di$inel entrusted to ?s# and a)out the good of human societ itself# ha$e decided to lift Jur Apostolic $oice again And so all and each e$il opinion and doctrine indi$iduall mentioned in this letter# ) Jur Apostolic authorit <e reDect# proscri)e# and condemn% and <e wish and command that the )e considered as a)solutel reDected# proscri)ed# and condemned ) all the sons of the Catholic Church' 3S lla)us#3 or Collection of Modern Errors M 4E(cerpted from $arious Allocutions# Enc clicals# Epistles of 61?S 1I# together with !the a)o$e >uoted" 7ull# 3Luanta cure#3 edited Dec' /# 1/AE5 A' 1nde( of the Acts of 6ius 1I# from which the S lla)us is e(cerpted 1B.. 1' The Enc clical 9etter# 3Lui pluri)us#3 0o$' F# 1/EA !to this are referred the propositions of the S lla)us E++B# 1A5' E.# AC"' &' The Allocution# 3Luis>ue $estrum#3 Jct' E#1/EB !6rop' AC"' C' The Allocution# 3?)i primum#3 Dec' 1B# 1/EB !6rop' 1A5' E' The Allocution# 3Lui)us >uantis>ue#3 Apr' &.# 1/EF !6rop' E.# AE#BA"' -' The Enc clical 9etter# 30ostis et 0o)iscum#3 Dec' /# 1/EF !6rop' A' The Allocution# 3Si semper antea#3 Ma &.# 1/-. !6rop' BA"' B' The Allocution# 31n consistoriali#3 0o$' 1# 1/-. !6rop' EC# E-"' /' The Condemnation# 3Multiplices inter#3 2une 1.# 1/-1 !6rop' 1-# &1#&C# C.# -1# -E# A/"F' The Condemnation# 3Ad apostolicae#3 Aug' &&# 1/-1 !6rop' &E# &-# CE CA# C/# E1# E&# A- AB# AF++B-"' 1.' The Allocution# 3Lui)us luctuosissimis#3 Sept' -# 1/-1 !6rop' E-"' 11' 9etter to the G10, of Sardinia# Sept' F# 1/-& !6rop' BC"' 1&' The Allocution# 3Acer)issimum#3 Sept' &B# 1/-& !6rop' C1# -1# -C# --# AB# BC#BE# B/"'

1C' The Allocution# 3Singular" >uadam#3 Dec' F# 1/-E !6rop' /# 1B# 1F"' 1E' The Allocution# 36ro)e memineritis#3 2an' &&#1/-- !6rop' -C"' 1-' The Allocution# 3Cum saepe#3 2ul &A# 1/-- !6rop' -C"' 1A5 1A' The Allocution# 30emo $estrum#3 2ul &A# 1/-- !6rop' BB"' 1B' The Enc clical 9etter# 3Singular" >uidem#3 Mar' 1B'# 1/-A !6rop'E# 1A5'"' 1/' The Allocution# 30un>uam fore#3 Dec' !1-"# 1/-A !6rop' &A# &/# &F# C1# EA# -.# -&# BF"' 1F' The 9etter# 3E(imiam tuam#3 to the Arch)ishop of Cologne# 2une 1-# 1/-B !6rop' 1E 07" &.' The Apostolic 9etter# 3Cum catholica Ecclesia#3 Mar' &A#1/A. !6rop' AC# BA 07" &1' The 9etter# 3Dolore haud mediocri#3 to the 7ishop of <ratisla$a !7reslau"# Apr' C.# 1/A. !6rop' 1E 07"' &&' The Allocution# 30o$os et ante#3 Sept' &/# 1/A. !6rop' 1F# A&#BA# 07"' &C' The Allocution# 3Multis gra$i)us>ue#3 Dec' 1B'# 1/A. !6rop CB# EC#BC"' &E' The Allocution# 31amdudum cernimus#3 Mar' 1/# 1/A1# !6rop' CB# A1#BA# 07# /."' &-' The Allocution# 3Meminit unus>uis>ue#3 Sept' C.# 1/A1 !6rop' &."' &A' The Allocution# 3Ma(ima >uidem#3 2une F# 1/A& !6rop' 1++B# !1-"#1F# &B# CF# EE# EF# -A++A.# BA# 07" &B' The 9etter# 3,ra$issimas inter#3 to the Arch)ishop of Munich+Freising# Dec' 11# 1/A& !6rop' F++11"' &/' The Enc clical 9etter# 3Luanto conficiamur moerore#3 Aug' 1.# 1/AC !6rop' 1B'# -/"' &F' The Enc clical 9etter# 31ncredi)ili#3 Sept' 1B'# 1/AC !6rop' &A"' C.' The 9etter# 3Tuas li)enter#3 to the Arch)ishop of Munich+Freising# Dec' &1# 1/AC !6rop' F# 1.# 1&++1E## &&# CC"' C1' The 9etter# 3Cum non sine#3 to the Arch)ishop of Fri)urg# 2ul 1E# 1/AE !6rop' EB#E/"'

C&' The 9etter# 3Singularis 0o)is>ue#3 to the 7ishop of Montreal !Q"# Sept' &F# 1/AE !6rop' C&"' 7' S lla)usM Comprising the particular errors of our age# which are noted in consistorial Allocutions# in Enc clical and other Apostolic 9etters of His Holiness# our 9ord 6ope 6ius 1I M Sec' 1' 6antheism# 0aturalism# and A)solute =ationalism 1B.1 1' 0o supreme# all wise# and all pro$ident di$ine ,odhead e(ists# distinct from this world of things# and ,od is the same as the nature of things and# therefore# lia)le to changes% and ,od comes into )eing in man and in the uni$erse# and all things are ,od and the ha$e the same su)stance of ,od% and ,od is one and the same as the world# and therefore# also# spirit is one and the same with matter# necessit with li)ert # the true with the false# the good with the e$il# and the Dust with the unDust !&A"'M 1B.& &' All action of ,od upon men and the world must )e denied !&A"' 1B.C C' Human reason# with a)solutel no regard to ,od# is the onl Dudge of the true and the false# the good and the e$il% it is a law unto itself and is# ) its own natural powers# suffcient to pro$ide for the good of indi$iduals and of peoples !&A"' 1B.E E'All truths of religion flow from the natural power of human reason% hence# reason is the chief norm ) which man can and should come to a *nowledge of all truths of whate$er *ind !1# 1B'# &A"' 1B.- -' Di$ine re$elation is imperfect# and therefore su)Dect to continuous and indefinite progress# which corresponds to the progress of human reason !1 4cf' n' 1ACA5 &A"' 1B.A A' The faith of Christ is opposed to human reason% and di$ine re$elation is not onl of no )enefit to# )ut e$en harms the perfection of man ! 1 4see n' 1AC-5 &A"' 1B.B B' The prophecies and miracles descri)ed and related in Sacred Scripture are the in$entions of poets% and the m steries of the Christian faith are the culmination of philosophical in$estigations% and in the )oo*s of )oth Testaments are contained m thical in$entions% and 2esus Christ Himself is a m thical fiction !1#&A"' Sec' 11' Modified =ationalism 1B./ /' Since human reason is e>ual to religion itself# therefore# theological studies must )e conducted Dust as

the philosophical 1C' 4see n' 1AE&5"' 1B.F F' All the dogmas of the Christian religion without distinction are the o)Dect of natural science or philosoph % and human reason# culti$ated so much throughout histor # can ) its natural powers and principles arri$e at the true *nowledge of all# e$en the more hidden dogmas# pro$ided these dogmas ha$e )een proposed to reason itself as its o)Dect !&B# C. 4see n' 1A/&5"' 1B1. 1.' Since a philosopher is one thing and philosoph another# the former has the right and the dut to su)mit himself to the authorit which he himself has pro$ed to )e true% )ut philosoph cannot and should not su)mit itself to an authorit !&B 4see n' 1ABC5 C. 4see n' 1ABE5" 1B11 11' The Church should not onl ne$er pa attention to philosoph # )ut should also tolerate the errors of philosoph # and lea$e it to correct itself !&B 4see n' 1AB-5"' 1B1& 1&' The decrees of the Apostolic See and of the =oman Congregations hinder the free progress of science !C. 4see n' 1ABF5"' 1B1C 1C' The method and principles according to which the ancient scholastic doctors treated theolog are ) no means suited to the necessities of our times and to the progress of the sciences !C. 4see n' 1A/.5"' 1B1E 1E' 6hilosoph is to )e treated without an regard to supernatural re$elation !C."' 0'7' To the s stem of rationalism are closel connected in great part the errors of Anthon ,uenther which are condemned in the Epistle to the Card' Arch)ishop of Cologne# 3E(imiam tuam#3 2un' 1-# 1/-B !1F" 4see n' 1A--5# and in the Epistle to the 7ishop of 7reslau# 3Dolore haud mediocri#3 Apr' C.# Sec' 111' 1ndifferentism# 9atitudinarianism 1B1- 1- E$er man is free to em)race and profess that religion which he# led ) the light of reason# thin*s to )e the true religion !/# &A"' 1B1A 1A' 1n the worship of an religion whate$er# men can find the wa to eternal sal$ation# and can attain eternal sal$ation !1# C# 1B"' 1B1B 1B' <e must ha$e at least good hope concerning the eternal sal$ation of all those who in no wise are in the true Church of Christ 1C' 4see n' 1AEA5 &/ 4see n' 1ABB5"' 1B1/ 1/' 6rotestantism is nothing else than a different form of the same true Christian religion# in which it is possi)le to ser$e ,od as well as in the Catholic Church !-"'

Sec' 1H' Socialism# Communism# Secret Societies# 7i)lical Societies# Clerico+li)eral Societies 1B1/a E$ils of this sort ha$e )een repro$ed often and in $er se$ere words in the Enc clical 9etter# 3Lui 6luri)us#3 0o$' F# 1/EA !1"% in the Allocution# 3Lui)us >uantis>ue#3 Apr' &.#1/EF !E"% in the Enc clical Epistle# 30ostis et 0o)iscum#3 Dec' /# 1/EF !-"% in the Allocution# 3Singular" >uadam#3 Dec' F# 1/-E 1C' in the Enc clical Epistle# 3Luanto conficiamur moerore#3 Aug' 1J# 1/AC !&/"' Sec' H' Errors Concerning the Church and 1ts =ights 1B1F 1F' The Church is not a true and perfect societ a)solutel free# nor does it operate ) its own fi(ed and proper rights conferred on it ) its di$ine founder% )ut it )elongs to the ci$il power to define which are the rights of the Church# and the limits within which it ma e(ercise these rights !1C# &C# &A"' 1B&. &.' The ecclesiastical power should not e(ercise its authorit without the permission and assent of the ci$il go$ernment !&-"' 1B&1 &1' The Church does not ha$e the power of defining dogmaticall that the religion of the Catholic Church is the onl true religion !/"' 1B&& &&' The o)ligation ) which Catholic teachers and writers are a)solutel )ound is restricted to those matters onl which are proposed ) the infalli)le Dudgment of the Church# to )e )elie$ed ) all as dogmas of faith !C. 4see n' 1A/C5"' 1B&C &C' The =oman 6ontiffs and the Ecumenical Councils ha$e trespassed the limits of their powers# ha$e usurped the rights of princes# and ha$e e$en erred in defining matters of faith and morals !/"' 1B&E &E' The Church does not ha$e the power of using force# nor does it ha$e an temporal power# direct or indirect !F"' 1B&- &-' 7esides the power inherent in the episcopate# there is another temporal power attri)uted# either e(pressl or tacitl granted ) the ci$il go$ernment# to )e re$o*ed# therefore# at will ) the ci$il go$ernment !F"' 1B&A &A' The Church does not ha$e a natural and legitimate right to ac>uire and to possess !1/# &F"' 1B&B &B' The sacred ministers of the Church and the =oman 6ontiff should )e entirel e(cluded from all administration and dominion o$er temporal things !&A"' 1B&/ &/' <ithout the permission of the go$ernment# it is not lawful for )ishops to issue e$en Apostolic 9etters 1/

1B&F &F' Fa$ors granted ) the =oman 6ontiff should )e considered $oid# unless the ha$e )een re>uested through the go$ernment !1/"' 1BC. C.' The immunit of the Church and of ecclesiastical persons had its origin in ci$il law !/"' 1BC1 C1# The ecclesiastical court for the temporal cases of clerics# whether ci$il or criminal# should )e a)solutel a)olished# e$en if the Apostolic See was not consulted# and protests 1&' 1/ 1BC& C&' <ithout an $iolation of natural right and e>uit # the personal immunit ) which clerics are e(empted from the o)ligation of undergoing and practicing militar ser$ice# can )e a)olished% in truth# ci$il progress demands this a)rogation# especiall in a societ organized on the form of a more li)eral go$ernment !C&" 1BCC CC' 1t does not )elong e(clusi$el to the ecclesiastical power of Durisdiction# ) proper and natural right# to direct the teaching of theological matters !C."' 1BCE CE' The doctrine of those who compare the =oman 6ontiff to a free prince acting in the uni$ersal Church is a doctrine which pre$ailed in the Middle Ages !F"' 1BC- C-' There is nothing to for)id that ) the $ote of a ,eneral Council or ) the action of all peoples the Supreme 6ontificate )e transferred from the =oman 7ishop and THE C1T@ to another )ishopric and another cit !F"' 1BCA CA' The definition of a national council allows no further discussion# and the ci$il administration can force the matter to those )oundaries !F"' 1BCB CB' 0ational churches can )e esta)lished which are e(empt and completel separated from the authorit of the =oman 6ontiff !&C# &E"' 1BC/ C/' The e(cessi$e decisions of the =oman 6ontiffs contri)uted too much to the di$ision of the Church into East and <est !F"' Sec' Hl' Errors Concerning Ci$il Societ # Hiewed 7oth in Themsel$es and in Their =elations to the Church 1BCF CF' The state of the commonwealth# inasmuch as it is the origin and source of all rights# e(ercises a certain right )ound ) no limits !&A"'

1BE. E.' The doctrine of the Catholic Church is opposed to the good and to the ad$antages of human societ !1 4see n' 1ACE5# E"' 1BE1 E1# To the ci$il power# e$en if e(ercised ) an infidel ruler# )elongs the indirect negati$e power o$er sacred things% and hence to the same )elongs not onl the right which is called e(se>uatur )ut also the right# as the call it# of appeal as from an a)use !F"' 1BE& E&' 1n a conflict )etween the laws of )oth powers# the ci$il law pre$ails !F" 1BEC EC' The la power has the authorit of rescinding# of declaring and ma*ing $oid the solemn agreements !commonl # concordats" made with the Apostolic See concerning the use of rights pertaining to ecclesiastical immunit # without its consent and e$en against its protests !B# &C"' 1BEE EE' The ci$il authorit can interfere in matters which pertain to religion# morals# and spiritual go$ernment' Hence# it can Dudge a)out the instructions which the pastors of the Church# in accordance with their dut # issue as a guide to consciences% na e$en# it can ma*e decrees concerning the administration of the di$ine sacraments and the dispositions necessar to recei$e them !B# &A"' 1BE- E-' The entire go$ernment of the pu)lic schools in which the outh of an Christian state is instructed# episcopal seminaries )eing e(cepted for some reason# can and should )e assigned to the ci$il authorit % and assigned in such a wa # indeed# that for no other authorit is the right recognized to interfere in the discipline of the schools# in the s stem of studies# in the conferring of degrees# in the choice or appro$al of teachers !B# 1."' 1BEA EA# 0a # e$en in the seminaries themsel$es for the clerg # the plan of studies to )e followed is su)Dect to the ci$il authorit 1/ 1BEB EB' The )est state of ci$il societ demands that the peoples8 schools which are open to all children of an class of people# and the pu)lic institutions in general which are destined for the teaching of literature and the more e(act studies# and for caring for the education of outh# should )e e(empted from all authorit # control# and power of the Church% and )e su)Dected to the full authorit of the ci$il and political power# e(actl according to the pleasure of the rulers and the standard of current pu)lic opinion !C1"' 1BE/ E/' Catholic men can appro$e that method of instructing outh which has )een di$orced from Catholic Faith and the power of the Church# and which regards onl # or at least primaril # the natural sciences and the purposes of social life on earth alone C1# 1BEF EF' Ci$il authorit can hinder )ishops and the faithful people from freel and reciprocall communicating with the =oman 6ontiff !&A"'

1B-. -.' The la authorit has of itself the right of presenting )ishops# and can compel them to enter upon the administration of their dioceses )efore the recei$e from the Hol See their canonical appointment and Apostolic 9etters 1/ 1B-1 -1' Moreo$er# secular go$ernment has the right of deposing )ishops from the e(ercise of their pastoral ministr # and is not )ound to o)e the =oman 6ontiff in those matters which regard the institution of episcopates and )ishops !/# 1&' 1B-& -&' The go$ernment can ) its own right change the age prescri)ed ) the Church for the religious profession of women as well as of men# and can prescri)e for all religious orders that the should not admit an one to the pronouncement of solemn $ows without its permission ! 1/" 1B-C -C' The laws which pertain to the protection of the status of religious orders and to their rights and duties should )e a)rogated% indeed# the ci$il go$ernment can furnish aid to all those who wish to a)andon the institute of the religious life which the once accepted# and to )rea* their solemn $ows% and li*ewise# it can suppress these same religious orders# as well as collegiate churches and simple )enefices# e$en those of the right of patronage# and can la claim to# and su)Dect their propert and re$enues to the administration and will of the ci$il power 1&' 1E' 1B-E -E' Gings and princes are not onl e(empt from the Durisdiction of the Church# )ut the also are superior to the Church in deciding >uestions of Durisdiction !/"' 1B-- --' The Church is to )e separated from the state# and the state from the Church 1&' Sec' H11' Errors Concerning 0atural and Christian Ethics 1B-A -A' The laws of morals ) no means need di$ine sanction# and there is not the least need that human laws conform to the natural law# or recei$e the power of )inding from ,od !&A"' 1B-B -B' The science of philosoph and of morals# li*ewise the ci$il laws# can and should ignore di$ine and ecclesiastical authorit !&A"' 1B-/ -/' Jther powers should not )e recognized e(cept those which ha$e their )asis in the material !ph sical side of man"# and all moral discipline and honest should )e emplo ed to accumulate and increase wealth in an wa whatsoe$er# and to satisf man8s pleasures !&A# &/"' 1B-F -F' =ight consists in a ph sical fact% all the duties of men are an empt name# and all human deeds ha$e the force of right !&A"' 1BA. A.' Authorit is nothing more than num)ers and the sum of material strengths !&A"'

1BA1 A1' The chance inDustice of an act )rings no detriment to the sanctit of the right !&E"' 1BA& A&' The principle of 3noninter$ention3 must )e proclaimed and o)ser$ed !&&"' 1BAC AC' 1t is lawful to withhold o)edience to legitimate rulers# indeed e$en to re)el !1# &# -# &."' 1BAE AE' The $iolation of an most sacred oath# and e$en an criminal and disgraceful action repugnant to eternal law# not onl must ) no means )e repro$ed# )ut is e$en altogether lawful and worth of the highest praise# when it is done for lo$e of countr !E"' Sec' Hlll' Errors Concerning Christian Marriage 1BA- A-' 1n no wa can it )e asserted that Christ raised matrimon to the dignit of a sacrament !F"' 1BAA AA' The sacrament of matrimon is nothing )ut an appendage to the contract and separa)le from it# and the sacrament itself consists merel in the nuptial )lessing !F"' 1BAB AB' 7 natural law the )ond of matrimon is not indissolu)le# and in $arious cases di$orce# properl so+ called# can )e sanctioned ) ci$il authorit !F# 1&' 4see n' 1AE.5"' 1BA/ A/' The Church does not ha$e the power to esta)lish impediments nullif ing marriage% )ut that power )elongs to ci$il authorit ) which the e(isting impediments should )e remo$ed !/"' 1BAF AF' The Church in later centuries )egan to introduce diriment impediments# not ) its own right# )ut ) ma*ing use of a right which it had )orrowed from the ci$il power !F"' 1BB. B.' The canons of the Council of Trent which impose the censure of anathema on those who ha$e the )oldness to den to the Church the power of introducing diriment impediments 4see n' FBC f'5# are either not dogmatic# or are to )e understood in accordance with this )orrowed power !F"' 1BB1 B1' The formula of the Council of Trent 4see n' FF.5 does not o)lige under penalt of nullit where the ci$il law prescri)es another formula# and wishes to $alidate a marriage ) the inter$ention of this new formula !F"' 1BB& B&' 7oniface H111 was the first to declare that the $ow of chastit ta*en in ordination renders marriages in$alid !F"' 1BBC BC' A true marriage can e(ist )etween Christians ) $irtue of a purel ci$il contract% and it is false to assert that the contract of marriage )etween Christians is alwa s a sacrament% or# that there is no contract if

the sacrament is e(cluded !F# 11# 1&' 4see n' 1AE.5 &C"' 1BBE BE' Matrimonial cases and )etrothals ) their $er nature )elong to the ci$il court !F# 1&' 4see n' 1AE.5"' 1BBEa 0'7' Two other errors can contri)ute to this su)Dect: a)out a)olishing the celi)ac of the clerg # and concerning the state of matrimon to )e preferred to the state of $irginit ' The first is thoroughl discussed in the Enc clical Epistle# 3Lui pluri)us#3 0o$' F# 1/EA !1"% the second in the Apostolic 9etter 3Multiplices inter#3 2une 1.# 1/-1 !/"' Sec' 1I' Errors Concerning the Ci$il 6ower the =oman 6ontifl 1BB- B-' The sons of the Christian and Catholic Church dispute a)out the compati)ilit of the temporal power with the spiritual !F"' 1BBA BA' The a)olition of the ci$il power which the Apostolic See possesses# would )e e(tremel conduci$e to the li)ert and prosperit of the Church !E# A"' 1BBAa 0'7' 7esides these errors e(plicitl noted# man others are implicitl condemned# ) setting forth and declaring the doctrine which all Catholics should hold firml regarding the ci$il power of the =oman 6ontiff' Doctrine of this sort is lucidl set forth in the Allocution# 3Lui)us >uantis>ue#3 April &.# 1/EF !E"% in the Allocution# 3Si semper antea#R8 Ma &.# 1/-. !A"% in the Apostolic 9etter# 3Cum catholica ecclesia#3 March &A# 1/A. !&."% in the Allocution# 30o$os et ante### Septem)er &/# 1/A. !&&"# in the Allocution# 3lamdudum cernimus#88 March 1/# 1/A1# !&E"% in the Allocution# 3Ma(ima >uidem#3 2une F# 1/A& !&A"' Sec' I' Errors <hich Are =elated to Modern 9i)eralism 1BBB BB' 1n this age of ours it is no longer e(pedient that the Catholic religion should )e the onl religion of the state# to the e(clusion of all i other cults whatsoe$er 1A5' 1BB/ B/' Hence in certain regions of Catholic name# it has )een lauda)l sanctioned ) law that men immigrating there )e allowed to ha$e pu)lic e(ercises of an form of worship of their own !1&"' 1BBF BF' For it is false that the ci$il li)ert of e$er cult# and li*ewise# the full power granted to all of manifesting openl and pu)licl an *ind of opinions and ideas# more easil leads to the corruption of the morals and minds of the people# and to the spread of the e$il of indifferentism !1/"' 1B/. /.' The =oman 6ontiff can and should reconcile and adapt himself to progress# li)eralism# and the modern ci$ilization !&E"'

THE HAT1CA0 CJ?0C19 1/AF+1/B. Ecumenical II !on Faith and the Church" SESS1J0 111 !April &E# 1/B." Dogmatic Constitution concerning the Catholic Faith M 1B/1 7ut now# with the )ishops of the whole world sitting and Dudging with us# gathered together in this Ecumenical Council ) Jur authorit in the Hol Spirit# <e# ha$ing relied on the <ord of ,od# written and transmitted as <e ha$e recei$ed it# sacredl guarded and accuratel e(plained ) the Catholic Church# from this chair of 6ETE=# in the sight of all# ha$e determined to profess and to declare the salutar doctrine of Christ# after contrar errors ha$e )een proscri)ed and condemned ) the power transmitted to ?s ) ,od' Chap' 1' ,od# Creator of All Things 1B/& 4The one# li$ing# and true ,od and His distinction from all things'5 M The hol # Catholic# Apostolic# =oman Church )elie$es and confesses that there is one# true# li$ing ,od# Creator and 9ord of hea$en and earth# omnipotent# eternal# immense# incomprehensi)le# infinite in intellect and will# and in e$er perfection% who# although He is one# singular# altogether simple and unchangea)le spiritual su)stance# must )e proclaimed distinct in realit and essence from the world% most )lessed in Himself and of Himself# and ineffa)l most high a)o$e all things which are or can )e concei$ed outside Himself 4can' 1+E5' 1B/C 4 The act of creation in itself# and in opposition to modern errors# and the effect of creation5 ' This sole true ,od ) His goodness and 3omnipotent power#3 not to increase His own )eatitude# and not to add to# )ut to manifest His perfection ) the )lessings which He )estows on creatures# with most free $olition# 3immediatel from the )eginning of time fashioned each creature out of nothing# spiritual and corporeal# namel angelic and mundane% and then the human creation# common as it were# composed of )oth spirit and )od 3 49ateran Council 1H# see n' E&/% can' & and -5 1B/E 4The result of creation5 '7ut ,od protects and go$erns ) His pro$idence all things which He created# 3reaching from end to end mightil and ordering all things sweetl 3 4cf' <isd' /:15' For 3all things are na*ed and open to His e es3 4 He)' E:1C5# e$en those which ) the free action of creatures are in the future' Chap'&' =e$elation 1B/- 4 The fact of positi$e supernatural re$elation5 'The same Hol Mother Church holds and teaches that,od# the )eginning and end of all things# can )e *nown with certitude ) the natural light of human

reason from created things% 3for the in$isi)le things of him# from the creation of the world# are clearl seen# )eing understood ) the things that are made3 4 =om 1:&.5% ne$ertheless# it has pleased His wisdom and goodness to re$eal Himself and the eternal decrees of His will to the human race in another and supernatural wa # as the Apostle sa s: 3,od# who at sundr times and in di$ers manners# spo*e in times past to the fathers ) the prophets# last of all# in these da s hath spo*en to us ) His Son3 4 He)'1:1 f% can' 15' 1B/A 4 The necessit of re$elation5'1ndeed# it must )e attri)uted to this di$ine re$elation that those things# which in di$ine things are not impenetra)le to human reason ) itself# can# e$en in this present condition of the human race# )e *nown readil ) all with firm certitude and with no admi(ture of error'M 0e$ertheless# it is not for this reason that re$elation is said to )e a)solutel necessar # )ut )ecause ,od in His infinite goodness has ordained man for a supernatural end# to participation# namel # in the di$ine goods which altogether surpass the understanding of the human mind# since 3e e hath not seen# nor ear heard# neither hath it entered into the heart of man# what things ,od hath prepared for them that lo$e Him3 4 1 Cor' &:F % can' & and C5' 1B/B 4The source of re$elation5'Furthermore# this supernatural re$elation# according to the faith of the uni$ersal Church# as declared ) the hol s nod of Trent# is contained 3in the written )oo*s and in the unwritten traditions which ha$e )een recei$ed ) the apostles from the mouth of Christ Himself% or# through the inspiration of the Hol Spirit ha$e )een handed down ) the apostles themsel$es# and ha$e thus come to us3 4Council of Trent# see n' B/C5' And# indeed# these )oo*s of the Jld and 0ew Testament# whole with all their parts# Dust as the were enumerated in the decree of the same Council# are contained in the older Hulgate 9atin edition# and are to )e accepted as sacred and canonical' 7ut the Church holds these )oo*s as sacred and canonical# not )ecause# ha$ing )een put together ) human industr alone# the were then appro$ed ) its authorit % nor )ecause the contain re$elation without error% )ut )ecause# ha$ing )een written ) the inspiration of the Hol Spirit# the ha$e ,od as their author and# as such# the ha$e )een handed down to the Church itself !can' E"' 1B// 4The interpretation of Sacred Scripture5'7ut# since the rules which the hol S nod of Trent salutaril decreed concerning the interpretation of Di$ine Scripture in order to restrain impetuous minds# are wrongl e(plained ) certain men# <e# renewing the same decree# declare this to )e its intention: that# in matters of faith and morals pertaining to the instruction of Christian Doctrine# that must )e considered as the true sense of Sacred Scripture which Hol Mother Church has held and holds# whose office it is to Dudge concerning the true understanding and interpretation of the Sacred Scriptures% and# for that reason# no one is permitted to interpret Sacred Scripture itself contrar to this sense# or e$en contrar to the unanimous agreement of the Fathers'

Chap' C' Faith

1B/F 4 The definition of faith5 'Since man is wholl dependent on ,od as his Creator and 9ord# and since created reason is completel su)Dect to uncreated truth# we are )ound ) faith to gi$e full o)edience of intellect and will to ,od who re$eals 4can' 15' 7ut the Catholic Church professes that this faith# which 3is the )eginning of human sal$ation3 4cf' n' /.15# is a supernatural $irtue ) which we# with the aid and inspiration of the grace of ,od# )elie$e that the things re$ealed ) Him are true# not )ecause the intrinsic truth of the re$ealed things has )een percei$ed ) the natural light of reason# )ut )ecause of the authorit of ,od Himself who re$eals them# who can neither decei$e nor )e decei$ed 4can' &5' For# 3faith is#3 as the Apostle testifies# 3the su)stance of things to )e hoped for# the e$idence of things that appear not3 4He)' 11:15' 1BF. 4That faith is consonant with reason 5'Howe$er# in order that the 3o)edience3 of our faith should )e 3consonant with reason3 4cf' =om' 1&:15# ,od has willed that to the internal aids of the Hol Spirit there should )e Doined e(ternal proofs of His re$elation# namel : di$ine facts# especiall miracles and prophecies which# )ecause the clearl show forth the omnipotence and infinite *nowledge of ,od# are most certain signs of a di$ine re$elation# and are suited to the intelligence of all 4can' C and E5' <herefore# not onl Moses and the prophets# )ut especiall Christ the 9ord Himself# produced man genuine miracles and prophecies% and we read concerning the apostles: 37ut the going forth preached e$er where: the 9ord wor*ing withal and confirming the word with signs that followed3 4Mar* 1A:&.5' And again it is written: 3And we ha$e the more firm prophetical word: whereunto ou do well to attend# as to a light that shineth in a dar* place3 4& 6et' 1:1F5' 1BF1 4 Tha t faith in itself is a gift of ,od5'Moreo$er# although the assent of faith is ) no means a )lind mo$ement of the intellect# ne$ertheless# no one can 3assent to the preaching of the ,ospel#3 as he must to attain sal$ation# 3without the illumination and inspiration of the Hol Spirit# who gi$es to all a sweetness in consenting to and )elie$ing in truth3 !Council of Jrange# see n'1B/ ff'"' <herefore# 3faith3 itself in itself# e$en if it 3wor*eth not ) charit 3 4cf' ,al' -:A5# is a gift of ,od# and its act is a wor* pertaining to sal$ation# ) which man offers a free o)edience to ,od Himself ) agreeing to# and cooperating with His grace# which he could resist 4cf' n'BFB f: can' -5' 1BF& 4The o)Dect of faith5 'Further# ) di$ine and Catholic faith# all those things must )e )elie$ed which are contained in the written word of ,od and in tradition# and those which are proposed ) the Church# either in a solemn pronouncement or in her ordinar and uni$ersal teaching power# to )e )elie$ed as di$inel re$ealed' 1BFC 4The necessit of em)racing faith and retaining it5 '7ut# since 3without faith it is impossi)le to please ,od3 4 He)' 11:A5 and to attain to the fellowship of His sons# hence# no one is Dustified without it% nor will an one attain eternal life e(cept 3he shall perse$ere unto the end on it3 4 Matt' 1.:&&%&E:1C5' Moreo$er# in order that we ma satisfactoril perform the dut of em)racing the true faith and of continuousl perse$ering in it# ,od# through His onl +)egotten Son# has instituted the Church# and pro$ided it with clear signs of His institution# so that it can )e recognized ) all as the guardian and teacher of the re$ealed word'

1BFE 4 The di$ine e(ternal aid for the fulfillment of the dut of Faith 5 'For# to the Catholic Church alone )elong all those man and mar$elous things which ha$e )een di$inel arranged for the e$ident credi)ilit of the Christian faith' 7ut# e$en the Church itself ) itself# )ecause of its mar$elous propagation# its e(ceptional holiness# and ine(hausti)le fruitfulness in all good wor*s% )ecause of its catholic unit and in$inci)le sta)ilit # is a $er great and perpetual moti$e of credi)ilit # and an incontesta)le witness of its own di$ine mission' 4The di$ine internal aid to the same5'7 this it happens that the Church as 3a standard set up unto the nations3 41sa' 11:1&5# )oth in$ites to itself those who ha$e not et )elie$ed# and ma*es its sons more certain that the faith# which the profess# rests on a $er firm foundation' 1ndeed# an efficacious aid to this testimon has come from supernatural $irtue' For# the most )enign ,od )oth e(cites the erring ) His grace and aids them so that the can 3come to a *nowledge of the truth3 4 1 Tim' &:E5# and also confirms in His grace those whom 3He has called out of dar*ness into his mar$elous light3 41 6et' &:F 5# so that the ma perse$ere in this same light# not deserting if He )e not deserted 4see n' /.E 5' <herefore# not at all e>ual is the condition of those# who# through the hea$enl gift of faith# ha$e adhered to the Catholic truth# and of those# who# led ) human opinions# follow a false religion% for# those who ha$e accepted the faith under the teaching power of the Church can ne$er ha$e a Dust cause of changing or dou)ting that faith 4can' A5' Since this is so# 3gi$ing than*s to ,od the Father# who hath made us worth to )e parta*ers of the lot of the saints in light3 4Col' 1:1& 5# let us not neglect such sal$ation# )ut 3loo*ing on 2esus# the author and finisher of faith3 4 He)' 1&:&5# 3let us hold fast the confession of our hope without wa$ering3 4 He)' 1.:&C5' Chap' E' Faith and reason

1BF- 4 The twofold order of *nowledge5 '7 enduring agreement the Catholic Church has held and holds that there is a twofold order of *nowledge# distinct not onl in principle )ut also in o)Dect: !1" in principle# indeed# )ecause we *now in one wa ) natural reason# in another ) di$ine faith% !&" in o)Dect# howe$er# )ecause# in addition to things to which natural reason can attain# m steries hidden in ,od are proposed to us for )elief which# had the not )een di$inel re$ealed# could not )ecome *nown 4can' 15' <herefore# the Apostle# who testifies that ,od was *nown to the ,entiles 3) the things that are made3 4=om' 1:&.5# ne$ertheless# when discoursing a)out grace and truth which 3was made through 2esus Christ3 4cf'2ohn 1:1B5 proclaims: 3<e spea* the wisdom of ,od in a m ster # a wisdom which is hidden# which ,od ordained )efore the world# unto our glor # which none of the princes of this world *now' ' ' ' 7ut to us ,od hath re$ealed them ) His Spirit For the Spirit searcheth all things# ea the deep things of ,od3 4 1 Cor' &:B#/#1.5' And the Jnl +)egotten Himself 3confesses to the Father# )ecause He hath hid these things from the wise and prudent# and hath re$ealed them to little ones3 4cf'Matt' 11:&- 5 1BFA 4The role of reason in teaching supernatur al truth 5 'And# indeed# reason illustrated ) faith# when it

zealousl # piousl # and so)erl see*s# attains with the help of ,od some understanding of the m steries# and that a most profita)le one# not onl from the analog of those things which it *nows naturall # )ut also from the connection of the m steries among themsel$es and with the last end of man% ne$ertheless# it is ne$er capa)le of percei$ing those m steries in the wa it does the truths which constitute its own proper o)Dect' For# di$ine m steries ) their nature e(ceed the created intellect so much that# e$en when handed down ) re$elation and accepted ) faith# the ne$ertheless remain co$ered ) the $eil of faith itself# and wrapped in a certain mist# as it were# as long as in this mortal life# 3we are a)sent from the 9ord: for we wal* ) faith and not ) sight3 4 & Cor' -:A f'5# 1BFB 4The impossi)ilit of opposition )etween faith and reason 5 '7ut# although faith is a)o$e reason# ne$ertheless# )etween faith and reason no true dissension can e$er e(ist# since the same ,od# who re$eals m steries and infuses faith# has )estowed on the human soul the light of reason% moreo$er# ,od cannot den Himself# nor e$er contradict truth with truth' 7ut# a $ain appearance of such a contradiction arises chiefl from this# that either the dogmas of faith ha$e not )een understood and interpreted according to the mind of the Church# or deceitful opinions are considered as the determinations of reason' Therefore# 3e$er assertion contrar to the truth illuminated ) faith# we define to )e altogether false3 49ateran Council H# see n' BC/ 5' 1BF/ Further# the Church which# together with the apostolic dut of teaching# has recei$ed the command to guard the deposit of faith# has also# from di$ine 6ro$idence# the right and dut of proscri)ing 3*nowledge falsel so called3 41 Tim' A:&. 5# 3lest an one )e cheated ) philosoph and $ain deceit3 4cf'Col' &:/% can' &5' <herefore# all faithful Christians not onl are for)idden to defend opinions of this sort# which are *nown to )e contrar to the teaching of faith# especiall if the ha$e )een condemned ) the Church# as the legitimate conclusions of science# )ut the shall )e altogether )ound to hold them rather as errors# which present a false appearance of truth' 1BFF 4 The mutual assistance of faith and reason# and the Dust freedom of science5'And# not onl can faith and reason ne$er )e at $ariance with one another# )ut the also )ring mutual help to each other# since right reasoning demonstrates the )asis of faith and# illumined ) its light# perfects the *nowledge of di$ine things# while faith frees and protects reason from errors and pro$ides it with manifold *nowledge' <herefore# the Church is so far from o)Decting to the culture of the human arts and sciences# that it aids and promotes this culti$ation in man wa s' For# it is not ignorant of# nor does it despise the ad$antages flowing therefrom into human life% na # it confesses that# Dust as the ha$e come forth from 3,od# the 9ord of *nowledge3 4 1 Samuel &:C5# so# if rightl handled# the lead to ,od ) the aid of His grace' And it !the Church" does not for)id disciplines of this *ind# each in its own sphere# to use its own principles and its own method% )ut# although recognizing this freedom# it continuall warns them not to fall into errors ) opposition to di$ine doctrine# nor# ha$ing transgressed their own proper limits# to )e )us with and to distur) those matters which )elong to faith' 1/.. 4The true progress of *nowledge# )oth natural and re$ealed5 'For# the doctrine of faith which ,od re$ealed has not )een handed down as a philosophic in$ention to the human mind to )e perfected# )ut has

)een entrusted as a di$ine deposit to the Spouse of Christ# to )e faithfull guarded and infalli)l interpreted' Hence# also# that understanding of its sacred dogmas must )e perpetuall retained# which Hol Mother Church has once declared% and there must ne$er )e recession from that meaning under the specious name of a deeper understanding 4can' C5' 3Therefore ' ' ' let the understanding# the *nowledge# and wisdom of indi$iduals as of all# of one man as of the whole Church# grow and progress strongl with the passage of the ages and the centuries% )ut let it )e solel in its own genus# namel in the same dogma# with the same sense and the same understanding'88 M

Canons !of the Catholic Faith"M 1' ,od the Creator of all things

1/.1 T'4Against all errors a)out the e(istence of ,od the Creator5 ' 1f an one shall ha$e denied the one true ,od# Creator and 9ord of $isi)le and in$isi)le things: let him )e anathema 4cf' n' 1B/& 5' 1/.& &' 4Against materialism5' 1f an one shall not )e ashamed to affirm that nothing e(ists e(cept matter: let him )e anathema 4cf' n' 1B/C5' 1/.C C'4Against pantheism5 '1f an one shall sa that one and the same thing is the su)stance or essence of ,od and of all things: let him )e anathema 4cf' n'1B/& 5' 1/.E E'4 Against special forms of pantheism5' 1f an one shall sa that finite things# )oth corporeal and spiritual# or at least the spiritual# ha$e emanated from the di$ine su)stance# or# that the di$ine essence ) a manifestation or e$olution of itself )ecomes all things# or# finall # that ,od is uni$ersal or indefinite )eing# )ecause ) determining Himself# He created all things distinct in genera# in species# and in indi$iduals: let him )e anathema' 1/.- -' 4 Against pantheists and materialists5'1f an one does not confess that the world and all things which are contained in it# )oth spiritual and material# as regards their whole su)stance# ha$e )een produced ) ,od from nothing 4cf' n' 1B/C 5# 4Against the ,uentherians5 # or#shall ha$e said that ,od created not ) a $olition free of all necessit # )ut as necessaril as He necessaril lo$es Himself 4cf' n' 1B/C5# 4 Against the ,uentherians and the Hermesians5#or# shall ha$e denied that the world was created to the glor of ,od: let him )e anathema'

&' =e$elation 1/.A 1' 4Against those den ing natural theolog 5' 1f an one shall ha$e said that the one true ,od# our Creator and our 9ord# cannot )e *nown with certitude ) those things which ha$e )een made# ) the natural light of human reason: let him )e anathema 4cf' 1B/-5' 1/.B &' 4Against the deists 5 '1f an one shall ha$e said that it is not possi)le nor e(pedient that through di$ine relation man )e taught a)out ,od and the worship to )e gi$en to Him: let him )e anathema 4cf' n'1B/A 5' 1/./ C' 4Against the 6rogressionists5' 1f an one shall ha$e said that man cannot )e drawn ) di$ine power to a *nowledge and perfection which is a)o$e the natural# )ut that he of himself can and ought to reach the possession of all truth and good ) a continual progress: let him )e anathema' 1/.F E' 1f an one shall not accept the entire )oo*s of Sacred Scripture with all their di$isions# Dust as the sacred S nod of Trent has enumerated them 4see n'B/C f'5# as canonical and sacred# or denies that the ha$e )een inspired ) ,od: let him )e anathema' C' Faith 1/1. 1' 4Against the autonom of reason5' 1f an one shall ha$e said that human reason is so independent that faith cannot )e enDoined upon it ) ,od: let him )e anathema 4cf' n' 1B/F 5' 1/11 &' 4Some things must )e held as true# which reason itself does not draw from itself5' 1f an one shall ha$e said# that di$ine faith is not distinguished from a natural *nowledge of ,od and moral things# and that therefore it is not necessar to di$ine faith that re$ealed truth )e )elie$ed )ecause of the authorit of ,od <ho re$eals it: let him )e anathema 4cf' n1B/F 5 1/1& C' 41n faith itself the rights of reason must )e preser$ed5' 1f an one shall ha$e said that di$ine re$elation cannot )e made credi)le ) e(ternal signs# and for this reason men ought to )e mo$ed to faith ) the internal e(perience alone of each one# or ) pri$ate inspiration: let him )e anathema 4cf' n' 1BF.5' 1/1C E' 4The demonstra)ilit of re$elation5' 1f an one shall ha$e said that miracles are not possi)le# and hence that all accounts of them# e$en those contained in Sacred Scripture# are to )e )anished among the fa)les and m ths% or# that miracles can ne$er )e *nown with certitude# and that the di$ine origin of the Christian religion cannot )e correctl pro$ed ) them: let him )e anathema 4cf' n' 1BF.5'

1/1E -' 4The li)ert of faith and the necessit of grace: against Hermes !see n'1A1/ ff'" 5' 1f an one shall ha$e said that the assent of the Christian faith is not free# )ut is necessaril produced ) proofs from human reasoning% or# that the grace of ,od is necessar onl for that li$ing faith 3which wor*eth ) charit 3 4 ,al' -:A5: let him )e anathema 4cf' n 1BF15 1/1- A' 4Against the positi$e dou)t of Hermes !see n'1A1F "5' 1f an one shall ha$e said that the condition of the faithful and of those who ha$e not et come to the true faith is e>ual# so that Catholics can ha$e a Dustcause of dou)ting the faith which the ha$e accepted under the teaching power of the Church# ) withholding assent until the ha$e completed the scientific demonstration of the credi)ilit and truth of their faith: let him )e anathema 4cf' n' 1BFE5' E' Faith and reason 4 Against the pseudo+philosophers and the pseudo+theologians# concerning whom see n' 1ABF ff'5 1/1A 1' 1f an one shall ha$e said that no true m steries properl so+called are contained in di$ine re$elation# )ut that all the dogmas of faith can )e understood and pro$ed from natural principles# through reason properl culti$ated: let him )e anathema 4cf' n'1BF-f'5' 1/1B &' 1f an one shall ha$e said that the human sciences should )e treated with such li)ert that their assertions# although opposed to re$ealed doctrine# can )e retained as true# and cannot )e proscri)ed ) the Church: let him )e anathema 4cf' n'1BFB+1BFF5' 1/1/ C' 1f an one shall ha$e said that it is possi)le that to the dogmas declared ) the Church a meaning must sometimes )e attri)uted according to the progress of science# different from that which the Church has understood and understands: let him )e anathema 4cf' n'1/..5' 1/1F And so# fulfilling the o)ligation of Jur supreme pastoral office# ) the incarnation of 2esus Christ <e )eseech all the faithful of Christ# )ut especiall those who ha$e charge of# or who perform the dut of teaching% and in fact# ) the authorit of Jur same ,od and Sa$ior# <e command that the )ring their zeal and la)or to arrest and )anish these errors from Hol Church# and to e(tend the light of a most pure faith' 1/&. 7ut# since it is not sufficient to shun heretical ini>uit unless these errors also are shunned which come more or less close to it# we remind all of the dut of o)ser$ing also the constitutions and decrees ) which )ase opinions of this sort# which are not enumerated e(plicitl here# ha$e )een proscri)ed and prohi)ited ) this Hol See' SESS1J0 1H !2ul 1/# 1/B."M Dogmatic Constitution 1 on the Church of Christ

1/&1 4The institution and foundation of the Church5' 3The eternal 6astor and 7ishop of our souls3 4 1 6et' &:&-5# in order to render the sa$ing wor* of redemption perennial# willed to )uild a hol Church# in which# as in the house of the li$ing ,od# all the faithful might )e contained ) the )ond of one faith and charit ' Therefore# )efore His glor was made manifest# 3He as*ed the Father# not onl for the Apostles )ut also for those who would )elie$e through their word in Him# that all might )e one# Dust as the Son Himself and the Father are one3 4 2ohn 1B:&. f'5' Thus# then# as He sent the apostles# whom He had selected from the world for Himself# as He himself had )een sent ) the Father 4 2ohn &.:&15# so in His Church He wished the pastors and the doctors to )e 3e$en to the consummation of the world3 4 Matt' &/:&.5' 7ut# that the episcopac itself might )e one and undi$ided# and that the entire multitude of the faithful through priests closel connected with one another might )e preser$ed in the unit of faith and communion# placing the )lessed 6eter o$er the other apostles He esta)lished in him the perpetual principle and $isi)le foundation of )oth unities# upon whose strength the eternal temple might )e erected# and the su)limit of the Church to )e raised to hea$en might rise in the firmness of this faith' M And# since the gates of hell# to o$erthrow the Church# if this were possi)le# arise from all sides with e$er greater hatred against its di$inel esta)lished foundation# <e Dudge it to )e necessar for the protection# safet # and increase of the Catholic floc*# with the appro)ation of the Council# to set forth the doctrine on the institution# perpetuit # and nature of the Sacred Apostolic 6rimac # in which the strength and solidarit of the whole Church consist# to )e )elie$ed and held ) all the faithful# according to the ancient and continual faith of the uni$ersal Church# and to proscri)e and condemn the contrar errors# so pernicious to the 9ord8s floc*'

Chap' 1' The 1nstitution of Apostolic 6rimac in 7lessed 6eter 1/&& 4Against heretics and schismatics5' So we teach and declare that according to the testimonies of the ,ospel the primac of Durisdiction o$er the entire Church of ,od was promised and was conferred immediatel and directl upon the )lessed Apostle 6eter ) Christ the 9ord' For the one Simon# to whom He had )efore said: 3Thou shalt )e called Cephas3 42ohn 1:E&5# after he had gi$en forth his confession with those words: 3Thou art Christ# Son of the li$ing ,od3 4Matt' 1A:1A5# the 9ord spo*e with these solemn words: 37lessed art thou# Simon 7ar 2ona% )ecause flesh and )lood hath not re$ealed it to thee# )ut m Father who is in hea$en' And 1 sa to thee: That thou art 6eter# and upon this roc* 1 will )uild m church# and the gates of hell shall not pre$ail against it: and 1 shall gi$e to thee the *e s of the *ingdom of hea$en' And whatsoe$er thou shalt )ind upon earth# it shall )e )ound also in hea$en: and whatsoe$er thou shalt loose upon earth# it shall )e loosed also in hea$en3 4Matt' 1A:1B ff'5' 4against =icherius etc' !see n' 1-.C"5' And upon Simon 6eter alone 2esus after His resurrection conferred the Durisdiction of the highest pastor and rector o$er his entire fold# sa ing: 3Feed m lam)s#3 3Feed m sheep3 4 2ohn &1:1- ff'5' To this teaching of Sacred Scriptures# so manifest as it has )een alwa s understood ) the Catholic Church# are opposed openl the $icious opinions of those who per$ersel den that the form of go$ernment in His Church was esta)lished ) Christ the 9ord% that to 6eter alone# )efore the other apostles# whether indi$iduall or all

together# was confided the true and proper primac of Durisdiction ) Christ% or# of those who affirm that the same primac was not immediatel and directl )estowed upon the )lessed 6eter himself# )ut upon the Church# and through this Church upon him as the minister of the Church herself' 1/&C 4Canon5' 1f an one then sa s that the )lessed Apostle 6eter was not esta)lished ) the 9ord Christ as the chief of all the apostles# and the $isi)le head of the whole militant Church# or# that the same recei$ed great honor )ut did not recei$e from the same our 9ord 2esus Christ directl and immediatel the primac in true and proper Durisdiction: let him )e anathema' Chap' &' The 6erpetuit of the 6rimac of 7lessed 6eter among the =oman 6ontiffs 1/&E Moreo$er# what the Chief of pastors and the ,reat 6astor of sheep# the 9ord 2esus# esta)lished in the )lessed Apostle 6eter for the perpetual sal$ation and perennial good of the Church# this ) the same Author must endure alwa s in the Church which was founded upon a roc* and will endure firm until the end of the ages' Surel 3no one has dou)t# rather all ages ha$e *nown that the hol and most )lessed 6eter# chief and head of the apostles and pillar of faith and foundation of the Catholic Church# recei$ed the *e s of the *ingdom from our 9ord 2esus Christ# the Sa$ior and =edeemer of the human race% and he up to this time and alwa s li$es and presides and e(ercises Dudgment in his successors# the )ishops of the hol See of =ome# which was founded ) him and consecrated ) his )lood# 4cf' Council of Ephesus# see n' 11&5' Therefore# whoe$er succeeds 6eter in this chair# he according to the institution of Christ himself# holds the primac of 6eter o$er the whole Church' 3Therefore the disposition of truth remains# and )lessed 6eter perse$ering in the accepted fortitude of the roc* does not a)andon the guidance of the Church which he has recei$ed'88 M For this reason 3it has alwa s )een necessar )ecause of mightier pre+eminence for e$er church to come to the Church of =ome# that is those who are the faithful e$er where#3 M so that in this See# from which the laws of 3$enera)le communion3 M emanate o$er all# the as mem)ers associated in one head# coalesce into one )odil structure' 1/&- 4Canon5' 1f an one then sa s that it is not from the institution of Christ the 9ord Himself# or ) di$ine right that the )lessed 6eter has perpetual successors in the primac o$er the uni$ersal Church# or that the =oman 6ontiff is not the successor of )lessed 6eter in the same primac # let him )e anathema'

Chap' C' The 6ower and Manner of the 6rimac of the =oman 6ontiff 1/&A 4Assertion of primac 5' Therefore# rel ing on the clear testimonies of Sacred Scripture# and adhering to the elo>uent and manifest decisions not onl of Jur predecessors# the =oman 6ontiffs# )ut also of the general Councils# <e renew the definition of the Ecumenical Council of Florence# ) which all the faithful of Christ most )elie$e 3that the Apostolic See and the =oman 6ontiff hold primac o$er the whole world# and that the 6ontiff of =ome himself is the successor of the )lessed 6eter# thechief of the apostles# and is the

true $icar of Christ and head of the whole Church and faith# and teacher of all Christians% and that to him was handed down in )lessed 6eter# ) our 9ord 2esus Christ# full power to feed# rule# and guide the uni$ersal Church# Dust as is also contained in the records of the ecumenical Councils and in the sacred canons3 4see n'AFE5' 1/&B 4Conse>uences denied ) inno$ators5' Furthermore <e teach and declare that the =oman Church# ) the disposition of the 9ord# holds the so$ereignt of ordinar power o$er all others# and that this power of Durisdiction on the part of the =oman 6ontiff# which is trul episcopal# is immediate% and with respect to this the pastors and the faithful of whate$er rite and dignit # )oth as separate indi$iduals and all together# are )ound ) the dut of hierarchical su)ordination and true o)edience# not onl in things which pertain to faith and morals# )ut also in those which pertain to the discipline and go$ernment of the Church 4which is5 spread o$er the whole world# so that the Church of Christ# protected not onl ) the =oman 6ontiff# )ut ) the unit of communion as well as of the profession of the same faith is one floc* under the one highest shepherd' This is the doctrine of Catholic truth from which no one can de$iate and *eep his faith and sal$ation' 1/&/ 4The Durisdiction of the =oman 6ontiff and of the )ishops5' This power of the Supreme 6ontiff is so far from interfering with that power of ordinar and immediate episcopal Durisdiction ) which the )ishops# who# 3placed ) the Hol Spirit3 4cf' Acts &.:&/5# ha$e succeeded to the places of the apostles# as true shepherds indi$iduall feed and rule the indi$idual floc*s assigned to them# that the same !power" is asserted# confirmed# and $indicated ) the supreme and uni$ersal shepherd# according to the statement of ,regor the ,reat: 3M honor is the uni$ersal honor of the Church' M honor is the solid $igor of m )rothers' Then am 1 trul honored# when the honor due to each and e$er one is not denied'88 M 1/&F 4Free communication with all the faithful5' Furthermore# it follows that from that supreme power of the =oman 6ontiff of ruling the uni$ersal Church# the same has the right in the e(ercise of this dut of his office of communicating freel with the pastors and floc*s of the whole Church# so that the same can )e taught and guided ) him in the wa of sal$ation' Therefore# <e condemn and disappro$e the opinions of those who sa that this communication of the supreme head with pastors and floc*s can lawfull )e chec*ed# or who ma*e this so su)missi$e to secular power that the contend that whate$er is esta)lished ) the Apostolic See or its authorit for the go$ernment of the Church has no force or $alue unless confirmed ) an order of the secular power 46lacitum regium# see n' 1/EB5' 1/C. 4=ecourse to the =oman 6ontiff as the supreme Dudge5' And since the =oman 6ontiff is at the head of the uni$ersal Church ) the di$ine right of apostolic primac # <e teach and declare also that he is the supreme Dudge of the faithful 4cf' n'1-.. 5# and that in all cases pertaining to ecclesiastical e(amination recourse can )e had to his Dudgment 4cf' n' EAA 5% moreo$er# that the Dudgment of the Apostolic See# whose authorit is not surpassed# is to )e disclaimed ) no one# nor is an one permitted to pass Dudgment on its Dudgment 4cf' n'CC. ff'5' Therefore# the stra from the straight path of truth who affirm that it is permitted to appeal from the Dudgments of the =oman 6ontiffs to an ecumenical Council# as to an authorit higher

than the =oman 6ontiff' 1/C1 4Canon5' 1f an one thus spea*s# that the =oman 6ontiff has onl the office of inspection or direction# )ut not the full and supreme power of Durisdiction o$er the uni$ersal Church# not onl in things which pertain to faith and morals# )ut also in those which pertain to the discipline and go$ernment of the Church spread o$er the whole world% or# that he possesses onl the more important parts# )ut not the whole plenitude of this supreme power% or that this power of his is not ordinar and immediate# or o$er the churches altogether and indi$iduall # and o$er the pastors and the faithful altogether and indi$iduall : let him )e anathema' Chap' E' The 1nfalli)le 3Magisterium3 of the =oman 6ontiff 1/C& 4Arguments from pu)lic documents5' Moreo$er# that ) the $er apostolic primac which the =oman 6ontiff as the successor of 6eter# the chief of the Apostles# holds o$er the uni$ersal Church# the supreme power of the magisterium is also comprehended# this Hol See has alwa s held# the whole e(perience of the Church appro$es# and the ecumenical Councils themsel$es# especiall those in which the 9ast con$ened with the <est in a union of faith and charit # ha$e declared' 1/CC For the fathers of the fourth council of Constantinople# adhering to the wa s of the former ones# pu)lished this solemn profession: 3Jur first sal$ation is to guard the rule of right faith 4' ' '5' And since the sentiment of our 9ord 2esus Christ cannot )e passed o$er when He sa s: 8Thou art 6eter% and upon this roc* 1 will )uild m church8 4Matt' 1A:1/5# these words which were spo*en are pro$en true ) actual results# since in the Apostolic See the Catholic religion has alwa s )een preser$ed untainted# and hol doctrine cele)rated' Desiring# then# least of all to )e separated from the faith and teaching of this 4Apostolic See5# <e hope that <e ma deser$e to )e in the one communion which the Apostolic See proclaims#in which the solidarit of the Christian religion is whole and true3 M 1/CE 4cf' n' 1B1 f'5' Moreo$er# with the appro$al of the second council of 9 ons# the ,ree*s ha$e professed# 3that the Hol =oman Church holds the highest and the full primac and pre+eminence o$er the uni$ersal Catholic Church# which it truthfull and hum)l professes it has recei$ed with plenitude of power from the 9ord Himself in )lessed 6eter# the chief or head of the Apostles# of whom the =oman 6ontiff is the successor% and# Dust as it is )ound a)o$e others to defend the truth of 1/C- faith# so# too# if an >uestions arise a)out faith# the should )e defined ) its Dudgment3 4cf' n'EAA5' Finall # the Council of Florence has defined: 3That the =oman 6ontiff is the true $icar of Christ and head of the whole Church and the father and teacher of all Christians% and to it in the )lessed 6eter has )een handed down ) the 9ord 2esus Christ the full power of feeding# ruling# and guiding the uni$ersal Church3 4see n'AFE5' 1/CA 4Argument from the assent of the Church5' To satisf this pastoral dut # our predecessors alwa s ga$e

tireless attention that the sa$ing doctrine of Christ )e spread among all the peoples of the earth# and with e>ual care the watched that# where$er it was recei$ed# it was preser$ed sound and pure' Therefore# the )ishops of the whole world# now indi$iduall # now gathered in S nods# following a long custom of the churches and the formula of the ancient rule# referred to this Hol See those dangers particularl which emerged in the affairs of faith# that there especiall the damages to faith might )e repaired where faith cannot e(perience a failure' M The =oman 6ontiffs# moreo$er# according as the condition of the times and affairs ad$ised# sometimes ) calling ecumenical Councils or ) e(amining the opinion of the Church spread throughout the world% sometimes ) particular s nods# sometimes ) emplo ing other helps which di$ine 6ro$idence supplied# ha$e defined that those matters must )e held which with ,od8s help the ha$e recognized as in agreement with Sacred Scripture and apostolic tradition' For# the Hol Spirit was not promised to the successors of 6eter that ) His re$elation the might disclose new doctrine# )ut that ) His help the might guard sacredl the re$elation transmitted through the apostles and the deposit of faith# and might faithfull set it forth' 1ndeed# all the $enera)le fathers ha$e em)raced their apostolic doctrine# and the hol orthodo( Doctors ha$e $enerated and followed it# *nowing full well that the See of St' 6eter alwa s remains unimpaired ) an error# according to the di$ine promise of our 9ord the Sa$ior made to the chief of His disciples: 31 ha$e pra ed for thee# that th faith fail not: and thou# )eing once con$erted# confirm th )rethren3 49u*e &&:C&5' 1/CB So# this gift of truth and a ne$er failing faith was di$inel conferred upon 6eter and his successors in this chair# that the might administer their high dut for the sal$ation of all% that the entire floc* of Christ# turned awa ) them from the poisonous food of error# might )e nourished on the sustenance of hea$enl doctrine# that with the occasion of schism remo$ed the whole Church might )e sa$ed as one# and rel ing on her foundation might sta firm against the gates of hell' 1/C/ 4Definition of infalli)ilit 5' 7ut since in this $er age# in which the salutar efficac of the apostolic dut is especiall re>uired# not a few are found who disparage its authorit # <e deem it most necessar to assert solemnl the prerogati$e which the Jnl +)egotten Son of ,od deigned to enDoin with the highest pastoral office' 1/CF And so <e# adhering faithfull to the tradition recei$ed from the )eginning of the Christian faith# to the glor of ,od# our Sa$ior# the ele$ation of the Catholic religion and the sal$ation of Christian peoples# with the appro)ation of the sacred Council# teach and e(plain that the dogma has )een di$inel re$ealed: that the =oman 6ontiff# when he spea*s e( cathedra# that is# when carr ing out the dut of the pastor and teacher of all Christians ) $irtue of his supreme apostolic authorit he defines a doctrine of faith or morals to )e held ) the uni$ersal Church# through the di$ine assistance promised him in )lessed 6eter# operates with that infalli)ilit with which the di$ine =edeemer wished that His church )e instructed in defining doctrine on faith and morals% and so such definitions of the =oman 6ontiff from himself# )ut not from the consensus of the Church# are unaltera)le' 1/E. 4Canon5' 7ut if an one presumes to contradict this definition of Jurs# which ma ,od for)id: let him

)e anathema' Twofold 6ower on Earth M 4From the Enc clical# 3Etsi multa luctuosa#3 0o$' &# 1/BC5 1/E1 Faith !howe$er" teaches and human reason demonstrates that a two+ fold order of things e(ists# and that at the same time two powers are to )e distinguished on earth# one naturall which loo*s out for the tran>uillit of human societ and secular affairs# )ut the other# whose origin is a)o$e nature# which presides o$er the cit of ,od# namel # the Church of Christ# di$inel esta)lished for the peace and the eternal sal$ation of souls' Moreo$er# these duties of the twofold power ha$e )een $er wisel ordained# that 3the things that are ,od8s ma )e rendered to ,od#3 and# on account of ,od# 3to Caesar the things that are Caesar8s3 4 Matt' &&:&15# who 3is great on this account# )ecause he is less than hea$en% for he himself )elongs to Him to whom )elong hea$en and e$er creature'88M And from him# surel ) di$ine mandate# the Church has ne$er turned aside# which alwa s and e$er where stri$es to nurture o)edience in the souls of her faithful% and the should in$iola)l *eep# !this o)edience" to the supreme princes and their laws insofar as the are secular% and# with the Apostle it has taught that princes 3are not a terror to the good wor*# )ut to the e$il#3 ordering the faithful 3to )e su)Dect not onl for wrath#3 )ecause the prince 3)eareth not the sword as an a$enger to e(ecute wrath upon him that cloth e$il# )ut also for conscience8 sa*e#3 )ecause in his office 3he is ,od8s minister3 4=om' 1C:C ff'5' Moreo$er# it itself has restricted this fear of princes to e$il wor*s# plainl e(cluding the same from the o)ser$ance of the di$ine law# mindful of that which )lessed 6eter taught the faithful: 37ut let none of ou suffer as a murderer# or a thief# or a railer# or a co$eter of other men8s things' 7ut if as a Christian# let him not )e ashamed# )ut let him glorif ,od in that name3 4 1 6et'E:1-f 5 The 9i)ert of the Church M 4From the Enc clical# 3Luod nun>uam#3 to the )ishops of 6russia# Fe)ruar -# 1/B-5

1/E& <e intend to fulfill parts of Jur dut through this letter# announcing to all to whom this matter pertains# and to the whole Catholic world# that those laws are in$alid# namel # which are utterl opposed to the constitution of the di$ine Church' For# the 9ord of hol things did not place the powerful of this world o$er the )ishops in these matters which pertain to the hol ministr # )ut )lessed 6eter to whom he commended not onl His lam)s )ut also His sheep to )e fed 4cf' 2ohn &1:1A# 1B5% and so ) no worldl power# howe$er ele$ated# can the )e depri$ed of their episcopal office 3whom the Hol ,host hath placed as )ishops to rule the Church of ,od3 4cf'Acts &.:&/5' Moreo$er# let those who are hostile to ou *now that in refusing to pa to Caesar what )elongs to ,od# ou are not going to )ring an inDur to ro al authorit # nor to detract an thing from it% for it is written: 3<e ought to o)e ,od# rather than men3 4Acts -:&F5% and at the same time let them *now that e$er one of ou is prepared to gi$e tri)ute and o)edience to Caesar# not

for wrath# )ut for conscience 4cf'=om' 1C:- f'5 in those matters which are under ci$il authorit and power'

E(planation of Transu)stantiationM 4From the Decree of the Hol Jffice# 2ul B# 1/B-5 =epl to the >uestion: 3<hether the e(planation of transu)stantiation in the sacrament of the most hol Eucharist can )e tolerated# which is comprehended ) the following propositions: 1/EC 1' 2ust as the formal reason for h postasis is 3to )e through itself#3 or# 3to su)sist through itself#3 so the formal reason for su)stance is 3to )e in itself3 and 3actuall not to )e sustained in another as the first su)Dect3% for# rightl are those two to )e distinguished: 3to )e through itself3 !which is the formal reason for h postasis"# and 3to )e in itself3 !which is the formal reason for su)stance"' 1/EE &' Therefore# Dust as human nature in Christ is not h postasis# )ecause it does not su)sist through itself )ut is assumed from a superior di$ine h postasis# so finite su)stance# for e(ample# the su)stance of )read# ceases to )e su)stance ) this alone and without an change of itself# )ecause it is sustained supernaturall in another# so that it is not alread in itself# )ut in another as in a first su)Dect' 1/E- C' Thus# transu)stantiation# or the con$ersion of the entire su)stance of )read into the su)stance of the )od of Christ our 9ord# can )e e(plained in this wa # that the )od of Christ# while it )ecomes su)stantiall present in the Eucharist# sustains the nature of )read# which ) this $er fact and without an change in itself ceases to )e su)stance# )ecause it is not now in itself# )ut in another sustaining% and# indeed# the nature of )read remains# )ut in it the formal reason for su)stance ceases% and so there are not two su)stances# )ut one onl # that# of course# of the )od of Christ' 1/EA E' Therefore# in the Eucharist the matter and form of the elements of )read remain% )ut now# e(isting supernaturall in another# the do not ha$e the nature of su)stance# )ut the ha$e the nature of supernatural accident# not as if in the manner of natural accidents the affected the )od of Christ# )ut on this account# insofar as the are sustained ) the )od of Christ in the manner in which it has )een said'3 The repl is that 3the doctrine of transu)stantiation# as it is set forth here# cannot )e tolerated'3 =o al Assent M

4From the Allocution# 39uctuosis e(agitati#3 March 1&# 1/BB5

1/EB ' ' ' Her recentl <e ha$e )een forced to declare that the following can )e tolerated: that the acts of the canonical institution of certain )ishops )e shown to a secular power# so that# as far as <e could# <e might a$ert certain )aneful conse>uences# in which there was no longer >uestion of the possession of temporal goods# )ut of the consciences of the faithful# their peace# the care and sal$ation of souls# which is the supreme law for us# and which were called into open ris*' 7ut in this which <e ha$e done in order to a$oid most serious dangers# <e wish it to )e *nown pu)licl and again that <e entirel disappro$e and a)ominate that unDust law which is called 3ro al assent#3 declaring openl that ) it the di$ine authorit of the Church is harmed and its li)ert $iolated' ' ' ' 4see n' 1/&F 5'

9EJ I111 1/B/+1F.C The =eception of Con$erted Heretics M 4From the Decree of the Hol Jffice# 0o$' &.# 1/B/5 1/E/ To the >uestion: 3<hether )aptism should )e conferred conditionall on heretics who are con$erted to the Catholic religion# from whate$er localit the come# and to whate$er sect the pertainQ3 The repl is: 31n the negati$e' 7ut in the con$ersion of heretics# from whate$er place or from whate$er sect the come# in>uir should )e made regarding the $alidit of the )aptism in the heres which was adopted' Then after the e(amination has )een esta)lished in indi$idual cases# if it is found either that none was conferred# or it was conferred without effect# the shall ha$e to )e )aptized a)solutel ' 7ut if according to circumstances and ) reason of the localities# after the in$estigation has )een completed# nothing is disco$ered in fa$or either of $alidit or in$alidit # or# pro)a)le dou)t still e(ists regarding the $alidit of the )aptism# then let them )e )aptized conditionall # in secret' Finall # if it shall )e esta)lished that it was $alid# the will ha$e to )e recei$ed onl for the profession of faith'3 Socialism M 4From the Enc clical# 3Luod Apostolici muneris#3 Dec' &/# 1/B/5 1/EF From the records of the ,ospels the e>ualit of men consists in this# that all ha$e recei$ed the same nature# and are called to the same highest dignit of the sons of ,od% and at the same time that# since the same end is esta)lished for all# each is to )e Dudged indi$iduall according to the same law# to o)tain punishments or rewards according to merit' An ine>ualit of right and power# howe$er# emanates from the $er author of nature# 3from whom all paternit in hea$en and earth is named3 4Eph' C:1-5' 7ut the souls of

princes and su)Dects# according to Catholic doctrine and precepts# are so )ound ) mutual duties and rights that )oth the passion for ruling is tempered and the wa of o)edience is made eas # steadfast# and most no)le' ' ' ' 1/-. 1f# howe$er# it should e$er happen that pu)lic power is e(ercised ) princes rashl and )e ond measure# the doctrine of the Catholic Church does not permit rising up against them on one8s own terms# lest >uiet and order )e more and more distur)ed# or lest societ recei$e greater harm therefrom' <hene$er matters ha$e come to such a pass that no other hope of a solution is e$ident# it teaches that a remed is to )e hastened through the merits of Christian patience# and ) urgent pra ers to ,od' 7ut if the decisions of legislators and princes should sanction or order something that is contrar to di$ine and natural law# the dignit and dut of the Christian name and the opinion of the apostles urge that 3we ought to o)e ,od# rather than men3 4 Acts -:&F5' 1/-1 7ut also# Catholic wisdom most s*illfull pro$ides for pu)lic and domestic tran>uillit # supported ) the precepts of di$ine law# through what it holds and teaches concerning the right of ownership and the distri)ution of goods which ha$e )een o)tained for the necessities and uses of life' For when Socialists proclaim the right of propert to )e a human in$ention repugnant to the natural e>ualit of man# and# see*ing to esta)lish communit of goods# thin* that po$ert is ) no means to )e endured with e>uanimit % and that the possessions and rights of the rich can )e $iolated with impunit # the Church# much more properl and practicall # recognizes ine>ualit among men# who are naturall different in strength of )od and of mind% also in the possession of goods# and it orders that right of propert and of ownership# which proceeds from nature itself# )e for e$er one intact and in$iolate% for it *nows that theft and raping ha$e )een for)idden ) ,od# the author and $indicator of e$er right# in such a wa that one ma not e$en loo* attenti$el upon !al': co$et" the propert of another# and 3that thie$es and ro))ers# no less than adulterers and idolators are e(cluded from the *ingdom of hea$en3 4cf' 1 Cor' A:Ff'5' 1/-& And et she does not on this account neglect the care of the poor# or# as a de$oted mother# fail to ta*e thought for their necessities% )ut rather# em)racing them with maternal affection# and realizing well that the represent the person of Christ Himself# who considers as done to Himself whate$er )enefit is conferred ) an one on the least of the poor# holds them in great honor% she relie$es them ) e$er resource possi)le% she has erected e$er where in the world homes and hospices to recei$e them# and to nourish and to care for them# and she ta*es these institutions under her lo$ing care' 7 most urgent precept she commands the rich to distri)ute their superfluous possessions among the poor# and terrifies them ) the di$ine Dudgment# where) # unless the go to the aid of the need poor# the are to )e tormented ) e$erlasting punishments' Finall # she especiall refreshes and consoles the souls of the poor either ) presenting the e(ample of Christ who# 3although he was rich# )ecame poor for our sa*es3 4cf'& Cor' /:F5# or ) recalling the words# ) which He addressed the poor as 3)lessed3 4cf' Matt' -:C5# and )ade them hope for the rewards of eternal )lessedness' Christian Marriage M

4From the Enc clical# 3Arcanum di$inae sapientiae#3 Fe)ruar l.# 1//.5 1/-C To the apostles as masters are to )e referred the accepted matters which our hol Fathers# the Councils# and the ?ni$ersal Church ha$e alwa s taught 4see n' FB.5# namel # that Christ our 9ord raised matrimon to the dignit of a sacrament# and at the same time )rought it a)out that the spouses strengthened and fortified ) hea$enl grace which His merits procured# o)tain sanctit in the marriage% and that in it# mar$elousl conformed to the model of the m stical marriage of Himself with the Church# He perfected a lo$e which is )efitting to nature 4Cone' Trid' sess' &E# C' 1 de reform' matr'% cf' n' FAF5# and He cemented the union of man and woman# indi$isi)le ) its own nature# more strongl ) the )ond of di$ine lo$e' ' ' ' 1/-E And the distinction put forward especiall ) ro al legists must not distur) an one# in which the separate the nuptial contract from the sacrament# with# of course# this purpose# that# while reser$ing the conditions of the sacrament to the Church# the ma hand o$er the contract to the power and will of the chiefs of the State' For such a distinction or# more trul # a se$erance# cannot )e appro$ed# since it has )een pro$ed that in Christian marriage the contract is insepara)le from the sacrament% and so it cannot )e a true and legitimate contract without )eing a sacrament# for this $er reason' For# Christ our 9ord honored marriage with the dignit of a sacrament% )ut marriage is the contract itself# pro$ided it is lawfull made' 1n addition# marriage is a sacrament for this reason# )ecause it is a hol sign# )oth gi$ing grace and con$e ing an image of the m stical nuptials of Christ with the Church' Moreo$er# the form and figure of these nuptials are e(pressed ) the $er )ond of the supreme union in which man and woman are )ound together# and which is nothing other than marriage itself' And thus it is e$ident that e$er Dust union )etween Christians is in itself and ) itself a sacrament% and that nothing is more inconsistent with truth than the )elief that the sacrament is a *ind of added ornament# or an e(ternal propert which can )e disengaged and separated from the contract according to man8s pleasure' The 6olitical 6rincipalit M 4From the Enc clical# 3Diuturnum illud#3 2une &F# 1//15

1/-- Although man incited ) a *ind of arrogance and contumac often stri$es to cast off the reins of go$ernment# et he has ne$er )een a)le to succeed in o)e ing an one' 1n e$er association and communit of men# necessit demands that some )e in charge' ' ' ' 7ut it is of interest to note at this point that those who are to )e in charge of the state can in certain cases )e elected ) the will and Dudgment of the multitude# and Catholic doctrine ma*es no opposition nor resistance' 7 this election ) which the prince is designated# the rights of principalit are not conferred# nor is the power committed# )ut it is determined ) whom it is to )e carried on' There is no >uestion here of the *inds of states% for there is no reason wh the principalit of one person or of se$eral should )e appro$ed ) the Church# pro$ided it )e Dust and intent upon the

common good' Therefore# as long as Dustice is preser$ed# peoples are not prohi)ited from esta)lishing that *ind of state for themsel$es which more aptl )efits either their genius or the institutions and customs of their ancestors' 1/-A 7ut the Church teaches that what pertains to political power comes from ,od' ' ' ' 1t is a great error not to see what is manifest# that# although men are not solitaries# it is not ) congenital free will that the are impelled to a natural communit life% and moreo$er the pact which the proclaim is patentl feigned and fictitious# and cannot )estow as much force# dignit # and strength to the political power as the protection of the state and the common welfare of the citizens re>uire' 7ut the principalit is to possess these uni$ersal glories and aids# onl if it is understood that the come from ,od# the august and most hol source' 1/-B That is the one reason for men not o)e ing# if something is demanded of them which is openl at odds with natural and di$ine law% for it is e>uall wrong to order and to do an thing in which the law of nature or the will of ,od is $iolated' 1f# then# it e$er happens to an one to )e forced to choose one or the other# namel # to ignore the orders either of ,od or of princes# o)edience must )e rendered to 2esus Christ who orders# 3the things that are Caesar8s# to Caesar% the things that are ,od8s to ,od3 4cf'Matt' &&:&15# and according to the e(ample of the apostles the repl should )e made courageousl : 3<e ought to o)e ,od# rather than man3 4Acts -:&F5' ' ' ' To )e unwilling to refer the right of ordering to ,od# the author# is nothing else than to wish the most )eautiful splendor of political power destro ed# and its ner$es cut' ' ' ' 1n fact# sudden tumults and most daring re)ellions# especiall in ,erman # ha$e followed that so+called =eformation# whose supporters and leaders ha$e utterl opposed sacred and ci$il power with new doctrines' ' ' ' From that heres a falsel called philosoph too* its origin in an earlier time# and a right# which the call 3new#3 and a popular power# and an ignorant license which man people consider onl li)ert ' From these we ha$e come to the ultimate plagues# namel # to communism# to socialism# to nihilism# most loathsome monsters and almost destro ers of man8s ci$il societ ' 1/-/ Surel the Church of Christ cannot )e mistrusted ) the princes nor hated ) the people' 1ndeed# she ad$ises the princes to follow Dustice and in nothing to err from dut % and at the same time she strengthens and aids their authorit in man wa s' <hate$er ta*es place in the field of ci$il affairs# she recognizes and declares to )e in their power and supreme control% in those matters whose Dudgment# although for different reasons# pertains to sacred and ci$il power# she wishes that there e(ist concord )etween )oth# ) )enefit of which lamenta)le contentions are a$oided for )oth'

Secret SocietiesM 4From the Enc clical# 3Humanum genus#8# April &.# 1//E5

1/-F 9et no one thin* that for an reason whatsoe$er he is permitted to Doin the Masonic sect# if his profession of Catholicism and his sal$ation is worth as much to him as it ought to )e' 9et no pretended pro)it decei$e one% for it can seem to some that the Freemasons demand nothing which is openl contrar to the sanctit of religion and morals# )ut since the entire reasoning and aim of the sect itself rest in $iciousness and shame# it is not proper to permit association with them# or to assist them in an wa ' 4From the 1nstruction of the Hol Jffice# Ma 1.# 1//E5

1/A. !C" 9est there )e an place for error when decision will ha$e to )e made as to what the opinions of these pernicious sects are# which are under such prohi)ition# it is especiall certain that Freemasonr and other sects of this *ind which plot against the Church and lawful powers# whether the do this secretl or openl # whether or not the e(act from their followers an oath to preser$e secrec # are condemned ) automatic e(communication' 1/A1 !E" 7esides these there are also other sects which are prohi)ited and must )e a$oided under pain of gra$e sin# among which are to )e rec*oned especiall all those which )ind their followers under oath to a secret to )e di$ulged to no one# and e(act a)solute o)edience to )e offered to secret leaders' 1t is to )e noted# furthermore# that there are some societies which# although it cannot )e determined with certaint whether or not the )elong to these which we ha$e mentioned# are ne$ertheless dou)tful and full of danger not onl )ecause of the doctrines which the profess# )ut also )ecause of the philosoph of action which those follow under whose leadership the ha$e de$eloped and are go$erned' Assistance of a 6h sician or of a Confessor at a Duel M 4From the =esponse of the Hol Jffice to the 7ishop of 6oitiers# Ma C1# 1//E5 To the >uestion: 1/A& 1' Can a ph sician when in$ited ) duelists assist at a duel with the intention of )ringing an end to the fight more >uic*l # or simpl to )ind and cure wounds# without incurring the e(communication reser$ed simpl to the Highest 6ontiffQ 11' Can he at least# without )eing present at the duel# sta at a neigh)oring house or in a place near) # read to offer his ser$ice# if the duelists ha$e need of it'

111' <hat a)out a confessor under the same conditionsQ The answers are: To 1# he cannot# and e(communication is incurred' To 11 and 111# that# insofar as it ta*es place as descri)ed# he cannot# and li*ewise e(communication is incurred' Cremation of CorpsesM 4From the Decree of the Hol Jffice# Ma 1F and Dec' 1-# 1//A5 1/AC To the >uestion: 1' <hether it is permitted to Doin societies whose purpose is to promote the practice of )urning the corpses of menQ 11' <hether it is permitted to command that one8s own or the corpses of others )e )urnedQ The answer on the 1Fth da of Ma # 1//A# is: To 1' 1n the negati$e# and if it is a matter concerned with societies affiliated with the Masonic sect# the penalties passed against this sect are incurred' To 11' 1n the negati$e' M Then# on the 1-th da of Decem)er# 1//A: 1/AE 1nsofar as it is a >uestion of those whose )odies are su)Dected to cremation not ) their own will )ut ) that of another# the rites and pra ers of the Church can )e emplo ed not onl at home )ut also in the church# not# howe$er# at the place of cremation# scandal )eing a$oided' 1ndeed# scandal can also )e a$oided if it )e *nown that crema+ tion was not elected ) the deceased8s own will' 7ut when it is a >uestion of those who elect cremation ) their own will# and ha$e perse$ered in this will definitel and notoriousl e$en until death# with due attention to the decree of <ednesda # Ma 1F 1//A 4gi$en a)o$e5# action must )e ta*en in such cases according to the norms of the =oman =itual# Tit' Lui)us non licet dare ecclesiasticam sepulturam !To whom it is not permitted to gi$e )urial in the church"' 7ut in particular cases where dou)t or difficult arises# the ordinar will ha$e to )e consulted'

Ci$il Di$orce M

4From the Decree of the Hol Jffice# Ma &B# 1//A5 1/A- The following >uestions were raised ) some 7ishops of France to the in>uisition S'=' et ?': 31n the letter S'=' et ?' 1' of 2une &-th 1//-# to all the ordinaries in the territor of France on the law of ci$il di$orce it is decreed thus: 3Considering $er serious matters# in addition to times and places# it can )e tolerated that those who hold magistracies# and law ers who conduct matrimonial cases in France# without )eing )ound to cede to the office#3 and it added conditions# of which the second is this: 36ro$ided the are so prepared in mind not onl regarding the dignit and nullit of marriage# )ut also regarding the separation of )odies# a)out which cases the are o)liged to Dudge# as ne$er to offer an opinion or to defend one to )e offered# or to pro$o*e or to incite to that opinion which is at odds with di$ine and ecclesiastical law'3 1t is as*ed: 1' <hether the interpretation is right which is widespread throughout France and e$en put in print# according to which the Dudge satisfies the a)o$e mentioned condition# who# although a certain marriage is $alid in the sight of the Church# ignores that true and un)ro*en marriage# and appl ing ci$il law pronounces that there is ground for di$orce# pro$ided he intends in his mind to )rea* onl the ci$il effects and onl the ci$il contract# and pro$ided the terms of the opinion offered consider these aloneQ 1n other words# whether an opinion so offered can )e said not to )e at odds with the di$ine and ecclesiastical lawQ 11' After the Dudge has pronounced that there is ground for di$orce# whether the s ndic !in French: le maire"# intent also upon onl the ci$il effects and the ci$il contract# as is e(plained a)o$e# can pronounce a di$orce# although the marriage is $alid in the e es of the Church' 111' After the di$orce has )een pronounced# whether the same s ndic can again Doin a spouse who stri$es to enter into other nuptials in a ci$il ceremon # although the pre$ious marriage is $alid in the e es of the Church and the other part is li$ingQ The answer is: 1n the negati$e to the first# the second# M and the third' The Christian Constitution of States M 4From the Enc clical 31mmortale Dei#3 0o$em)er 1# 1//-5

1/AA And so ,od has partitioned the care of the human race )etween two powers# namel # ecclesiastical and ci$il# the one# to )e sure# placed o$er di$ine# the other o$er human affairs' Each is highest in its own order% each has certain limits within which it is contained# which are defined ) the nature of each and the immediate purpose% and therefore an or)it# as it were# is circumscri)ed# within which the action of each ta*es place ) its own right' M ' ' ' <hate$er# then# in human things is in e$er wa sacred# whate$er pertains to the sal$ation of souls or the worship of ,od# whether it is such ) its own nature or again is understood as such )ecause of the purpose to which it is referred# this is entirel in the power and Dudgment of the Church% )ut other matters# which the ci$il and political order em)races# are rightl su)Dect to ci$il authorit # since 2esus Christ has ordered: 3The things that are Caesar8s# render to Caesar% the things that are ,od8s to ,od3 4cf'Matt' &&:&15' 7ut occasions sometimes arise# when another method of concord is also efficacious for peace and li)ert # namel # if rulers of pu)lic affairs and the =oman 6ontiff agree on the same decision in some special matter' Jn these occasions the Church gi$es outstanding proof of her motherl de$otion# when# as is her wont she shows all possi)le affa)ilit and indulgence' ' ' ' 1/AB To wish also that the Church )e su)Dect to the ci$il power in the e(ercise of her duties is surel a great inDustice !to her"# and great rashness' 7 this deed order is distur)ed# )ecause the things that are of nature are put o$er those that are a)o$e nature% the fre>uenc of the )lessings with which the Church would fill e$er da life# if she were not hampered ) an thing# is destro ed or certainl greatl diminished% and )esides a wa is prepared for enmities and contentions% and# what great destruction the )ring to )oth powers# the issue of e$ents has demonstrated )e ond measure' Such doctrines# which are not appro$ed ) human reason and are of great importance for ci$il discipline# the =oman 6ontiffs# Jur predecessors# since the understood well what the Apostolic office demanded of them# did ) no means allow to pass uncondemned' Thus# ,regor IH1 ) the enc clical letter )eginning# 3Mirari $os#3 on the fifteenth da of August# 1/C& 4see note1A1C ff'5# with great seriousness of purpose struc* at those teachings which e$en then were )eing preached# that in di$ine worship no preference should )e shown% that indi$iduals are free to form their Dudgments a)out religion as the prefer% that one8s conscience alone is his guide% and furthermore that it is lawful for e$er one to pu)lish what he thin*s# and li*ewise to stir up re$olution within the state' Jn >uestions of the separation of Church and state the same 6ontiff writes thus: 3<e could not predict happier results )oth for religion and for the ci$il go$ernment from the wishes of those who desire that the Church )e separated from the state# and that the mutual concord )etween the ci$il and ecclesiastical authorities )e )ro*en off' For# it is manifest that de$otees of unhampered freedom fear that concord which has alwa s )een )eneficial and salutar for )oth sacred and ci$il interests'3++1n a not dissimilar manner 6ius 1I# as opportunit presented itself# noted man of the false opinions which )egan to pre$ail# and afterwards ordered the same to )e gathered together so that in# as it were# so great a sea of error# Catholics might ha$e something to follow without mishap'M 1/A/ Moreo$er# from these precepts of the 6ontiffs the following must )e thoroughl understood% that the origin of pu)lic power should )e sought from ,od Himself# not from the multitude% that free license for sedition is at odds with reason% that it is unlawful for pri$ate indi$iduals# unlawful for states to disregard the

duties of religion or to )e affected in the same wa ) the different *inds !of religion"% that the unrestricted power of thin*ing and pu)licl e(pressing one8s opinions is not among the rights of citizens# and is ) no means to )e placed among matters worth of fa$or and support' 1/AF Similarl # it should )e understood that the Church is a societ no less than the state itself# perfect in its *ind and in its right% and those who hold the highest power should not act so as to force the Church to ser$e and to )e under them# or so as not to permit her to )e free to transact her own affairs# or so as to ta*e from her an of the other rights which ha$e )een conferred upon her ) 2esus Christ' 1/B. Howe$er# in matters of mi(ed Durisdiction# it is wholl in accord with nature# and li*ewise in accord with the plans of ,od# that there )e no separation of one power from the other# )ut plainl that there )e concord# and this in a manner )efitting the closel allied purposes which ha$e gi$en rise to )oth societies' 1/B1 This# then# is what is taught ) the Church on the esta)lishment and go$ernment of states'++Howe$er# ) these statements and decrees# if one desire to Dudge rightl # no one of the $arious forms of the state is condemned in itself# inasmuch as the contain nothing which is offensi$e to Catholic doctrine# and the can# if the are wisel and Dustl applied# preser$e the state in its )est condition' 1/B& 0either ) an means is this condemned in itself# that the people participate more or less in the state% this $er thing at certain times and under certain laws can not onl )e of use to the citizens# )ut can e$en )e of o)ligation' 1/BC Furthermore# neither does there appear an Dust cause for an one charging the Church with )eing lenient and more than rightl restricted ) affa)ilit # or with )eing hostile to that li)ert which is proper and lawful' 1/BE 1ndeed# if the Church Dudges that certain forms of di$ine worship should not )e on the same footing as the true religion# et she does not therefore condemn go$ernors of states# who# to o)tain some great )lessing or to pre$ent an e$il# 1/B- patientl tolerate custom and usage so that indi$iduall the each ha$e a place in the state' And this also the Church especiall guards against# that an one against his will )e forced to em)race the Catholic faith# for# as St' Augustine wisel ad$ises: 3Man cannot )elie$e e(cept of his free will'3 M 1/BA 1n a li*e manner the Church cannot appro$e that li)ert which )egets an a$ersion for the most sacred laws of ,od and casts aside the o)edience due lawful authorit ' For this is more trul license than li)ert ' And $er rightl is it called 3the li)ert of ruin3 M ) Augustine# and 3a cloa* of malice3 ) the Apostle 6eter 4 1 6et' &:1A5% rather# since it is )e ond reason# it is true sla$er # for 3whosoe$er committeth sin# is the ser$ant of sin3 42ohn /:CE5' Jn the other hand# that li)ert is genuine and to )e sought after# which# from the point of $iew of the indi$idual# does not permit man to )e a sla$e of errors and passions# most

a)omina)le masters# if it guides its citizens in pu)lic office wisel # ministers generousl to the opportunit for increasing means of well+)eing# and 1/BB protects the state from foreign influence'++This li)ert # honora)le and worth of man# the Church appro$es most of all# and ne$er ceases to stri$e and struggle for its preser$ation sound and strong among the nations'++1n fact# whate$er is of the greatest $alue in the state for the common welfare% whate$er has )een usefull esta)lished to cur) the license of rulers who do not consult the people8s good% whate$er pre$ents highest authorit from improperl in$ading municipal and famil affairs% whate$er is of $alue for preser$ing the dignit # the person of man# and the >ualit of rights among indi$idual citizens# of all such things the records of past ages testif that Catholic Church has alwa s )een either the disco$erer# or the promoter# or the protector' Therefore# alwa s consistent with herself# if on the one hand she reDects immoderate li)ert # which for indi$iduals and states falls into license or sla$er # on the other hand she willingl and gladl em)races the )etter things which the da )rings forth# if the trul contain prosperit for this life# which is# as it were# 1/B/ a *ind of course to that other life which is to remain fore$er' Therefore# when people sa that the Church is en$ious of the more recent political s stems# and indiscriminatel repudiates whate$er the genius of these times has produced# it is an empt and groundless calumn ' 1ndeed# she does repudiate wild opinions% she does disappro$e nefarious zeal for seditions# and e(pressl that ha)it of mind in which the )eginnings of a $oluntar departure from ,od are seen% )ut since all that is true must come from ,od# she recognizes whate$er has to do with the attaining of truth as a *ind of trace of the di$ine intelligence' And# since there is nothing of truth in the natural order which a)rogates faith in teachings di$inel transmitted# )ut man things which confirm it% and since e$er disco$er of truth can lend force to the *nowledge and praise of ,od# accordingl whate$er contri)utes to the e(tension of the )oundaries of *nowledge will alwa s do so to the pleasure and Do of the Church% and Dust as is her custom in the case of other )ranches of *nowledge# so will she also fa$or and promote those which are concerned with the in$estigation of nature' 1/BF 1n these studies the Church is not in opposition if the mind disco$ers something new% she does not o)Dect to further in$estigations )eing made for the refinements and comforts of life% rather# as an enem of indolence and sloth she wishes especiall that the talents of man )ear rich fruits ) e(ercise and culti$ation% she furnishes incenti$es to all *inds of arts and wor*s% and ) directing through her influence all zeal for such things towards $irtue and sal$ation# she struggles to pre$ent man from )eing turned awa from ,od and hea$enl )lessings ) his intelligence and industr ' ' ' ' 1//. And so in such a difficult course of e$ents# if Catholics gi$e heed to us# as the ought# the will easil see what are the duties of each one in matters of opinion as well as of action' And# indeed# in forming opinion# it is necessar to comprehend and hold with a firm Dudgment whate$er the =oman 6ontiffs ha$e handed down# and shall hand down# and to profess each pu)licl as often as occasion demands' And specificall regarding the so+called li)erties so sought after in recent times# it is necessar for e$er one to stand ) the Dudgment of the Apostolic See# and to ha$e the same opinion as that held ) it' Jne should not

)e decei$ed ) the honora)le appearance of these li)erties% one should consider from what sources the are deri$ed# and ) what efforts the are e$er where sustained and promoted' 1t is well *nown from e(perience what results such li)erties ha$e achie$ed in the state% for e$er where the ha$e )orne fruits which good and wise man rightl deplore' 1f such a state reall e(ists an where or is imagined in our thoughts# which shamelessl and t rannicall persecutes the name of Christian# and that modern *ind of state )e compared with it# of which we are spea*ing# the latter ma well seem the more tolera)le' @et the principles upon which it relies are certainl of such a *ind# as we ha$e said )efore# that in themsel$es the should )e appro$ed ) no one' 1//1 Howe$er# action ma )e concerned with pri$ate and domestic affairs or pu)lic affairs'++Certainl in pri$ate matters the first dut is to conform life and conduct most diligentl to the precepts of the ,ospel# and not to refuse to do so when Christian $irtue e(acts something more than ordinaril difficult to )ear and endure' Furthermore# all should lo$e the Church as their common mother% *eep her laws o)edientl % promote her honor# and preser$e her rights% and the should tr to ha$e her cherished and lo$ed with e>ual de$otion ) those o$er whom the ha$e an authorit ' 1//& 1t is also in the pu)lic interest to gi$e attention wisel to the affairs of municipal administration# and in this to stri$e especiall to effect that consideration )e gi$en pu)licl to the formation of outh in religion and in good conduct# in that manner which is right for Christians' Jn these things especiall does the safet of the indi$idual states depend' 1//C 9i*ewise# it is# in general# )eneficial and proper for Catholics to e(tend their attention further# )e ond this# as it were# rather restricted field# and to ta*e in the national go$ernment itself' <e sa 3in general#3 )ecause these precepts of Jurs appl to all nations' 7ut it can happen in some places that it is ) no means e(pedient for weight and Dust reasons to ta*e part in national politics and to )ecome acti$e in political affairs' 7ut# in general# as we ha$e said# to )e willing to ta*e no part in pu)lic affairs would )e as much at fault as to ha$e no interest and to do nothing for the common good# and e$en more# )ecause Catholics ) the admonition of the $er doctrine which the profess are impelled to carr on their affairs with integrit and trust' Jn the other hand# if the remain indifferent# those whose opinions carr $er little hope for the safet of the state will easil seize the reins of go$ernment' And this also would )e fraught with inDur to the Christian religion# )ecause those who were e$ill disposed toward the Church would ha$e the greatest power# and those well disposed the least' 1//E Therefore# it is $er clear that the reason for Catholics entering pu)lic affairs is Dust# for the do not enter them nor ought the to do so for this reason# so as to appro$e that which at the moment is not honora)le in the methods of pu)lic affairs# )ut to transfer these methods insofar as it can )e done# to the genuine and true pu)lic good# ha$ing in mind the purpose of introducing into all the $eins of the state# as a most healthful sap and )lood# the wisdom and $irtue of the Christian religion' ' ' ' 1//- 9est the union of souls )e )ro*en ) rash charges# let all understand the following: That the integrit of

the Catholic faith can ) no means e(ist along with opinions which )order on naturalism and rationalism# the sum total of which is to tear Christian institutions from their foundations and to esta)lish man8s leadership in societ # relegating ,od to second place'++9i*ewise# that it is not lawful to follow one form of dut in pri$ate life# and another in pu)lic% for e(ample# so that the authorit of the Church is o)ser$ed in pri$ate life# and cast aside in pu)lic' For this would )e to com)ine the honora)le and the shameful# and to place man in conflict with himself# when on the other hand he should alwa s )e in accord with himself# and ne$er in an thing or in an manner of life a)andon Christian $irtue' 1//A 7ut if there is >uestion merel of methods in politics# a)out the )est *ind of state# a)out ordering go$ernment in one wa or another# surel # in these matters there can )e an honora)le difference of opinion' Therefore# a dissenting opinion in the matters which we ha$e mentioned on the part of those men whose piet is otherwise *nown# and whose minds are read to accept o)edientl the decrees of the Apostolic See# cannot in Dustice )e considered a sin on their part% and a muc* greater inDur ta*es place# if the are faced with the charge of ha$ing $iolated or mistrusted the Catholic Faith# which we are sorr to sa has ta*en place more than once' 1//B 9et all who are accustomed to e(press their opinions in writing# and especiall writers for newspapers# )ear this precept in mind' 1n this struggle o$er most important matters# there can )e no place for internal contro$ersies or for part ri$alries% and all should stri$e to preser$e religion and the state# which is the common purpose of all' 1f# therefore# there ha$e )een an dissensions )efore# the should )e o)literated ) a *ind $oluntar o)li$ion% if hitherto there ha$e )een rash and inDurious actions# those who are in an wa to )lame for this should ma*e amends with mutual charit # and a *ind of special su)mission should )e made on the part of all to the Apostolic See' 1/// 1n this wa Catholics will o)tain two $er e(cellent results: one# that of esta)lishing themsel$es as helpers of the Church in preser$ing and propagating Christian wisdom% the other# that of )estowing upon ci$il societ the greatest )lessing# the preser$ation of which is imperiled ) e$il doctrines# and passions' Craniotom and A)ortion M 4From the =esponse of the Hol Jffice the Arch)ishop of 9 ons# Ma C1st# 1/FF !Ma &/th 1//E"5 1//F To the >uestion: <hether it can )e safel taught in Catholic schools that the surgical operation which is called craniotom is licit# when# of course# if it does not ta*e place# the mother and child will perish% while on the other hand if it does ta*e place# the mother is to )e sa$ed# while the ch ild perishesQ3 The repl is: 31t cannot )e safel taught'3 4From the repl of the Hol Jffice to the Arch)ishop of

Cam)resis# August 1F 1//F5 1/F. The repl is similar with the following addition: 3' ' ' and e$er surgical operation that directl *ills the fetus or the pregnant mother'3 4From the repl of the Hol Jffice to the Arch)ishop of Cam)resis# 2ul &E# &-# 1/F-5 M 1/F.a <hen the doctor# Titius# was called to a pregnant woman who was seriousl sic*# he graduall realized that the cause of the deadl sic*ness was nothing else than pregnanc # that is# the presence of the fetus in the wom)' Therefore# to sa$e the mother from certain and imminent death one wa presented itself to him# that of procuring an a)ortion# or eDection of the fetus' 1n the customar manner he adopted this wa # )ut the means and operations applied did not tend to the *illing of the fetus in the mother8s wom)# )ut onl to its )eing )rought forth to light ali$e# if it could possi)l )e done# although it would die soon# inasmuch as it was not mature' @et# despite what the Hol See wrote on August 1Fth 1//F# in answer to the Arch)ishop of Cam)resis# that it could not )e taught safel that an operation causing the death of the fetus directl # e$en if this were necessar to sa$e the mother# was licit# the dou)ting Titius clung to the licitness of surgical operations ) which he not rarel procured the a)ortion# and thus sa$ed pregnant women who were seriousl sic*' Therefore# to put his conscience at rest Titius suppliantl as*s: <hether he can safel repeat the a)o$e mentioned operations under the reoccurring circumstances' The repl is: 1n the negati$e# according to other decrees# namel # of the &/th da of Ma # 1//E# and of 1Fth da of August# 1//F' 7ut on the following Thursda # on the &-th da of 2ul ' ' ' our most hol 9ord appro$ed a resolution of the Most Eminent Fathers# as reported to him'

4From the repl of the Hol Jffice to the 7ishop of Sina)oa# Ma E# A# 1/F/5 M 1/F.) 1' <ill the acceleration of the )irth )e licit# when )ecause of the woman8s structure the deli$er of the fetus would )e impossi)le at its own natural timeQ 11' And# if the structure of the woman is such that not e$en a premature )irth is considered possi)le# will it

)e permitted to cause an a)ortion# or to perform a Caesarean operation in its timeQ 111' 1s a laparotom licit# when it is a matter of an e(trauterine pregnanc # or of ectopic conceptionsQ The repl is: To 1' That the acceleration of the )irth per se is not illicit# pro$ided it is performed for good reasons at that time# and according to the method ) which under ordinar conditions consideration is gi$en to the li$es of the mother and the fetus' To 11' <ith respect to the first part# in the negati$e# according to the decree !issued" on <ednesda # the &Eth of 2ul # 1/F-# on the illicitness of a)ortion'++As to what pertains to the second part# nothing pre$ents the woman# who is concerned# from su)mitting to a Caesarean operation in due time' To 111'That when necessit presses# a laparotom is licit for e(tracting ectopic conceptions from the wom) of the mother# pro$ided# insofar as it can )e done# care is ta*en seriousl and fittingl of the life of the fetus and that of the mother' Jn the following Frida # the si(th da of the same month and ear# His Supreme Holiness appro$ed the responses of the Most Eminent and =e$erend Fathers' 4From the repl of the Hol Jffice to the Dean of the facult of theolog of the uni$ersit of Marien)urg# the -th of March# 1F.&5 M 1/F. c To the >uestion: 3<hether it is at an time permitted to e(tract from the wom) of the mother ectopic fetuses still immature# when the si(th month after conception has not passedQ3 The repl is: 31n the negati$e# according to the decree of <ednesda # the Eth of Ma # 1/F/# ) the force of which care must )e ta*en seriousl and fittingl # insofar as it can )e done# for the life of the fetus and that of the mother% moreo$er# with respect to time# according to the same decree# the orator is reminded that no acceleration of the )irth is licit# unless it )e performed at the time and according to the methods ) which in the ordinar course of e$ents the life of the mother and that of the fetus are considered'3 Errors of Antonius de =osmini+Ser)atiM 4Condemned in a Decree of the Hol Jffice# 1Eth of Dec'# 1//B5

1/F1 1' 1n the order of created things there is immediatel manifested to the human intellect something of the di$ine in its $er self# namel # such as pertains to di$ine nature' 1/F& &' <hen we spea* of the di$ine in nature# we do not use that word di$ine to signif a nondi$ine effect of a di$ine cause% nor# is it our mind to spea* of a certain thing as di$ine )ecause it is such through participation' 1/FC C' 1n the nature of the uni$erse then# that is in the intelligences that are in it# there is something to which the term of di$ine not in a figurati$e )ut in a real sense is fitting'++The actualit is not distinct from the rest of di$ine actualit ' 1/FE E' 1ndeterminate )eing# which without dou)t is *nown to all intelligences# is that di$ine thing which is manifest to man in nature' 1/F- -' 7eing# which man o)ser$es# must )e something of the necessar and eternal )eing# the creating cause# the determining and final cause of all contingent )eings% and this is ,od' 1/FA A' 1n the )eing which prescinds from creatures and from ,od# which is indeterminate )eing# and in ,od# not indeterminate )ut a)solute )eing# the essence is the same' 1/FB B' The indeterminate )eing of intuition# initial )eing# is something of the <ord# which the mind of the Father distinguishes# not reall # )ut according to reason from the <ord' 1/F/ /' Finite )eings# of which the world is composed# result from two elements# that is# from the real finite terminus and from the initial )eing8 which contri)utes the form of )eing to the same terminus' 1/FF F' 7eing# the o)Dect of intuition# is the initial act of all )eings' 1nitial )eing is the )eginning )oth of the *nowa)le and the su)sisting% it is li*ewise the )eginning of ,od# according as He is concei$ed ) us# and of creatures' 1F.. 1.' Hirtual and limitless )eing is the first and most simple of all entities# so that an other entit is composite# and among its components is alwa s and necessaril $irtual )eing'++1t is the essential part of a)solutel all entities# according as the are di$ided ) reason' 1F.1 11' The >uiddit !that which a thing is" of a finite )eing does not consist of that which it has of the positi$e# )ut of its limits' The >uiddit of an infinite )eing consists of its entit # and is positi$e% )ut the >uiddit of a finite )eing consists of the limits of its entit # and is negati$e' 1F.& 1&' There is no finite realit # )ut ,od causes it to e(ist ) adding limitation to infinite realit '++1nitial

)eing )ecomes the essence of e$er real )eing'++7eing which actuates finite natures# and is Doined with them# is cut off ) ,od' 1F.C 1C' The difference )etween a)solute )eing and relati$e )eing is not that which inter$enes )etween su)stance and su)stance# )ut something much greater% for one is )eing a)solutel # the other non)eing a)solutel # and this other is )eing relati$el ' 7ut when relati$e )eing is posited# )eing a)solutel is not multiplied% hence# a)solute and relati$e !)eing" a)solutel are not one su)stance# )ut one )eing% and in this sense no di$ersit is )eing# rather oneness is held as )eing' 1F.E 1E' 7 di$ine a)straction initial )eing is produced# the first element of finite )eings% )ut ) di$ine imagination the finite real !)eing" or allrealities are produced# of which the world consists' 1F.- 1-' The third operation of a)solute )eing creating the world is di$ine s nthesis# that is the union of two elements# which are initial )eing# the common )eginning of all finite )eings# and finite realit # or rather different finite realities# the different ends of the same initial )eing' 7 this union finite )eings are created' 1F.A 1A' 1nitial )eing through di$ine s nthesis referred ) intelligence# not as an intelligi)le )ut merel as essence# to the real finite ends# causes the finite )eings to e(ist su)Decti$el and reall ' 1F.B 1B' This alone ,od effects ) creating# that He posits the entire act wholl as the )eing of creatures% this act then is properl not made )ut posited' 1F./ 1/' The lo$e# ) which ,od lo$es Himself e$en in creatures# and which is the reason wh He determines Himself to create# constitutes a moral necessit # which in the most perfect )eing alwa s induces the effect% for such necessit in man imperfect )eings onl lea$es the whole freedom )ilateral' 1F.F 1F The <ord is that unseen material# from which# as it is said in <isdom 11:1/# all things of the uni$erse were created' 1F1. &.' 1t is not inconsistent that the human soul# in order that it ma )e multiplied ) human generation# ma thus )e concei$ed# proceed from the imperfect# namel from the sensiti$e grade# to the perfect# namel to the intellectual grade' 1F11 &1' <hen )eing is capa)le of )eing intued ) the sensiti$e principle# ) this influence alone# ) this union with itself# onl sensing this first# )ut now# at the same time understanding# it is )rought to a more no)le state# it changes its nature# and )ecomes understanding# su)sisting# and immortal' 1F1& &&' 1t is not impossi)le to thin* that it can )ecome a di$ine power# so that the intellectual soul is separated from the animate )od # and it itself !)eing" still remains soulful% surel there would remain in it# as the )asis of the purel soulful# the soulful principle# which )efore was in it as an appendage'

1F1C &C' The soul of the deceased e(ists in a natural state# as if it did not e(ist% since it cannot e(ercise an reflection upon itself# or ha$e an consciousness of itself# its condition can )e said to )e li*e the state of the perpetual shades and eternal sleep' 1F1E &E' The su)stantial form of the )od is rather the effect of the soul and the interior terminus of the operation itself% therefore# the su)stantial form of the )od is not the soul itself'++The union of the soul and the )od properl consists in immanent perception# ) which the su)Dect $iewing the idea# affirms the sensi)le# after it has $iewed its essence in this !idea"' 1F1- &-' <hen the m ster of the Most 7lessed Trinit has )een re$ealed# its e(istence can )e demonstrated ) merel speculati$e arguments# negati$e indeed# and indirect% et such that through them the truth is )rought to philosophic studies# and the proposition )ecomes scientific li*e the rest% for if it were denied# the theosophic doctrine of pure reason would not onl remain incomplete# )ut would also )e annihilated# teeming with a)surdities on e$er side' 1F1A &A' 1f the three highest forms of )eing# namel # su)Decti$it # o)Dec+ ti$it # sanctit % or# realit # idealit # and moralit # are transferred to a)solute )eing# the cannot )e concei$ed otherwise than as su)sisting and li$ing persons'++The <ord# insofar as it is the lo$ed o)Dect# and insofar as it is the <ord# that is the o)Dect su)sisting in itself# *nown ) itself# is the person of the Hol Spirit' 1F1B &B' 1n the humanit of Christ the human will was so ta*en up ) the Hol Spirit in order to cling to o)Decti$e 7eing# that is to the <ord# that it !the will" ga$e o$er the rule of man wholl to Him# and assumed the <ord personall # thus uniting with itself human nature' Hence# the human will ceased to )e personal in man# and# although person is in other men# it remained nature in Christ' 1F1/ &/' 1n Christian doctrine# the <ord# the sign and configuration of ,od# is impressed on the souls of those who recei$e the )aptism of Christ with faith'++The <ord# that is the sign# impressed on the soul in Christian doctrine# is real 7eing !infinite" manifest ) itself# which we thereupon recognize to )e the second person of the Most 7lessed Trinit ' 1F1F &F' <e thin* that the following conDecture is ) no means at $ariance with Catholic doctrine# which alone is truth: 1n the Eucharistic sacrament the su)stance of )read and wine )ecomes the true flesh and true )lood of Christ# when Christ ma*es it the terminus of His sentient principle# and $i$ifies it with His life% almost in that wa ) which )read and wine trul are transu)stantiated into our flesh and )lood# )ecause the )ecome the terminus of our sentient principle' 1F&. C.' <hen transu)stantiation has )een accomplished# it can )e understood that to the glorious )od of Christ some part is added# incorporated in it# undi$ided# and e>uall glorious'

1F&1 C1' 1n the sacrament of the Eucharist ) the power of words the )od and )lood of Christ are present onl in that measure which corresponds !a >uel tanto" to the su)stance of the )read and wine# which are transu)stantiated% the rest of the )od of Christ is there through concomitance' 1F&& C&' Since he who does not eat the flesh of the Son of man and drin* of His )lood# does not ha$e life in him 4cf' 2ohn A:-E5# and ne$ertheless those who die with the )aptism of water# of )lood# or of desire# certainl attain eternal life# it must )e said that these who ha$e not eaten of the )od and )lood of Christ# are administered this hea$enl food in the future life# at the $er moment of death'++Hence# also to the saints of the Jld Testament Christ was a)le ) descending into hell to communicate Himself under the appearances of )read and wine# in order to ma*e them read for the $ision of ,od' 1F&C CC' Since the demons possessed the fruit# the thought that the would enter into man# if he should eat of it% for# when the food was turned into the animated )od of man# the themsel$es were a)le freel to enter the animalit # i'e'# into the su)Decti$e life of this )eing# and so to dispose of it as the had proposed' 1F&E CE' To preser$e the 7lessed Hirgin Mar from the taint of origin# it was enough for the slightest seed in man to remain uncorrupted# neglected perchance ) the demon himself# from which uncorrupted seed transfused from generation to generation the Hirgin Mar might arise in her time' 1F&- C-' The more the order of Dustification in man is considered# the more appropriate appears the Scriptural wa of sa ing that ,od co$ers and does not rec*on certain sins'++According to the 6salmist 4cf' 6s' C1:15 there is a difference )etween ini>uities which are forgi$en# and sins which arc co$ered% the former# as it seems# are actual and willing faults% )ut the latter are willing sins on the part of those who pertain to the people of ,od% to whom on this account the )ring no harm' 1F&A CA' The supernatural order is esta)lished ) the manifestation of )eing in the fullness of its real form% the effect of this communication or manifestation is a deiform sense# which )egun in this life esta)lishes the light of faith and of grace% completed in the other life esta)lishes the light of glor ' 1F&B CB' The first light rendering the soul intelligent is ideal )eing% the other first light is also )eing# not merel ideal# )ut su)sisting and li$ing% that concealing its personalit shows onl its o)Decti$it % )ut he who sees the other !which is the <ord"# e$en through a reflection or in enigma# sees ,od' 1F&/ C/' ,od is the o)Dect of the )eatific $ision# insofar as He is the author of wor*s outwardl ' 1F&F CF' The traces of wisdom and goodness which shine out in creatures are necessar for possessors !of ,od"% for the are collected in the eternal e(emplar as that part of Him which can )e seen ) them !creatures"# and the furnish material for the praises which the 7lessed sing fore$er to ,od' 1FC. E.' Since ,od cannot# not e$en ) the light of glor # communicate Himself wholl to finite )eings# He

was not a)le to re$eal and communicate His essence to possessors !of ,od"# e(cept in that wa which is accommodated to finite intelligences% that is# ,od manifests Himself to them# insofar as He has relations with them# as their creator# pro$ider# redeemer# sanctifier' 1FC.a The Dudgment: The Hol Jffice 3has decided that these propositions# in the author8s own sense# are to )e dispro$ed and proscri)ed# according as it does dispro$e# condemn# and proscri)e ) this general decree' ' ' ' His Holiness has appro$ed# confirmed# and ordered that the decree of the Most Eminent Fathers )e o)ser$ed ) all'3 7ounds of 9i)ert # and Human Action M 4From the Enc clical# 39i)ertas# praestantissimum#3 &.th of 2une# 1///5 1FC1 4Finall 5 man do not appro$e the separation of Church and state )ut et thin* that the Church ought to ield to the times# and adapt and accommodate herself to what the prudence of the da in administering go$ernments demands' The opinion of these is good# if this is understood of some e>uita)le plan which can )e consistent with truth and Dustice# namel # such that the Church# e(ploring the hope of some great good# would show herself indulgent and )estow upon the times that which she can# while preser$ing the sanctit of her office'++7ut this is not so in matters and doctrines which a change of morals and a fallacious Dudgment ha$e unlawfull introduced ' ' ' 1FC& And so from what has )een said it follows that it is ) no means lawful to demand# to defend# and to grant indiscriminate freedom of thought# writing# teaching# and li*ewise of )elief# as if so man rights which nature has gi$en to man' For if nature had trul gi$en these# it would )e right to reDect ,od8s power# and human li)ert could )e restrained ) no law'++Similarl it follows that these *inds of freedom can indeed )e tolerated# if there are Dust reasons# et with definite moderation# lest the degenerate into caprice and indulgence' 1FCC <hene$er domination presses or impends such as to hold the state in su)Dection ) an unDust force# or to force the Church to lac* due freedom# it is right to see* some tempering of the go$ernment in which it is permitted to act with freedom% for in this case that immoderate and $icious freedom is not demanded# )ut some relief is sought for the good of all# and this onl is a concern# that# where license for e$il deeds is granted# there opportunit for doing right )e not impeded' 1FCE And furthermore it is not of itself contrar to one8s dut to prefer a form of go$ernment regulated ) the popular class# pro$ided Catholic doctrine as to the origin and administration of pu)lic power )e maintained' Jf the $arious *inds of go$ernment# the Church indeed reDects none# pro$ided the are suited of themsel$es to care for the welfare of citizens% )ut she wishes# what nature clearl demands li*ewise# that each )e constituted without inDur to an one# and especiall with the preser$ation of the rights of the Church'

1FC- To engage in the affairs of pu)lic administration is honora)le# unless somewhere )ecause of a special condition of circumstances and the times it )e deemed )est otherwise% the Church ) all means appro$es of e$er one contri)uting his ser$ices to the common interest# and# insofar as e$er one can# guarding# preser$ing# and ad$ancing the state' 1FCA 0or does the Church condemn this: to see* to free one8s people from ser$ing a foreign or despotic power# pro$ided it can )e done while preser$ing Dustice' Finall she does not censure those who wish to ha$e their go$ernment li$e according to its own laws% and their fellow citizens enDo all possi)le means for increasing prosperit ' The Church has alwa s )een a supporter of ci$ic li)erties without intemperance# and to this the 1talian states especiall attest% witness the prosperit # wealth# and glor of their name o)tained ) municipal law# at a time when the salutar power of the Church had spread to all parts of the state without an opposition' 9o$e for Church and Fatherland M 4From the Enc clical# 3Sapientiae christianae#3 2anuar 1.# 1/F.5 1FCAa 1t cannot )e dou)ted that in dail life the duties of Catholics are more numerous and more serious than those of such as are either little aware of the Catholic faith or entirel ine(perienced in it' ' ' ' The man who has em)raced the Christian faith as he ought# ) that $er fact is su)Dect to the Church as if )orn of her# and )ecomes a participant in her worldwide and most hol societ # which it is the proper dut of the =oman 6ontiff to rule with supreme power# under the in$isi)le head# 2esus Christ'++0ow indeed# if we are )idden ) the law of nature especiall to lo$e and protect the land in which we were )rought forth and raised into this light# so that the good citizen does not hesitate e$en to encounter death for the fatherland# it is a far greater dut for Christians e$er to )e affected in similar wise toward the Church' For the Church is the hol land of the li$ing ,od# )orn of ,od himself# and esta)lished ) the same Author# who indeed is on a pilgrimage in the land% calling men# and training and leading them to eternal happiness in hea$en' Therefore# the fatherland must )e lo$ed# from which we recei$e the enDo ment of mortal life% )ut we must lo$e the Church more to whom we owe the lo$e of the soul which will last fore$er# )ecause it is right to hold the )lessings of the spirit a)o$e the )lessings of the )od # and the duties toward ,od are much more sacred than those toward man' 1FCA) 7ut# if we wish to Dudge rightl # the supernatural lo$e of the Church and the natural lo$e of the fatherland are twin lo$es coming from the same eternal principle# since ,od himself is the author and the cause of )oth% therefore# it follows that one dut cannot )e in conflict with the other' ' ' ' 0e$ertheless# the order of these duties# either )ecause of the trou)les of the times or the more per$erse will of men# is sometimes destro ed' 1nstances# to )e sure# occur when the state seems to demand one thing from men as citizens# and religion another from men as Christians% and this# clearl # for no other reason than that the rulers of the state either hold the sacred power of the Church as of no account# or wish it to )e su)Dect to them' ' ' ' 1f the laws of the state are openl at $ariance with di$ine right# if the impose an inDur upon the

Church# or oppose those duties which are of religion# or $iolate the authorit of 2esus Christ in the Supreme 6ontiff# then indeed to resist is a dut # to o)e a crime% and this is )ound with inDur to the state itself# since whate$er is an offense in religion is a sin against the state' The Apostolate of the 9ait M 4From the same Enc clical5 1FCAc And there is no reason for an one to o)Dect that 2esus Christ# the guardian and champion of the Church# ) no means needs the help of men' For# not )ecause of an lac* of strength# )ut )ecause of the magnitude of His goodness does He wish that some effort )e contri)uted ) us toward o)taining and ac>uiring the fruits of the sal$ation which He Himself has procured' The most important features of this dut are: to profess Catholic doctrine openl and firml # and to propagate it as much as each one can' ' ' ' Surel the dut of preaching# that is of teaching# )elongs ) di$ine right to the masters whom 3the Hol ,host hath placed as )ishops to rule the Church of ,od3 4cf' Acts &.:&/5# and especiall to the =oman 6ontiff# $icar of 2esus Christ# placed with supreme power o$er the whole Church# the master of all that is to )e )elie$ed and to )e practiced' 0e$ertheless# let no one thin* that pri$ate persons are prohi)ited from ta*ing an acti$e part in teaching# especiall those to whom ,od has granted the a)ilit of mind with a zeal for meritorious ser$ice' These# as often as circumstances demand# can well ta*e upon themsel$es the role not indeed of teacher# )ut the can impart to others what the themsel$es ha$e recei$ed# resounding li*e an echo with the $oice of their masters' 1ndeed# this wor* of the pri$ate person has seemed to the Fathers of the Hatican Council to )e so opportune and fruitful that the ha$e decided furthermore to in$ite it: 39et all the faithful of Christ contri)ute their efforts3 4See n' 1/1F5'++ Moreo$er# let e$er one remem)er that he can and ought to sow the Catholic faith ) the authorit of his e(ample# and to preach it ) continual profession'++1n the duties# then# that )ind us to ,od and to the Church# this especiall +should )e num)ered# that the industr of e$er one should )e e(ercised# insofar as possi)le# in propagating Christian truth and in repelling errors' The Material of the Eucharist !<ine" M 4From the =esponse of the Hol Jffice# Ma /th# 1//B% and 2ul C.# 1/F.5 1FCB Two remedies are proposed ) the 7ishop of Carcassum to guard against the danger of the spoiling of wine: 1' 9et a small >uantit of eau de $ie )e added to the natural wine' &' 9et the wine )e )oiled to the e(tent of si(t +fi$e degrees'

To the >uestion whether these remedies are lawful in the case of wine: for the sacrifice of the Mass# and which is to )e preferred# The answer is: The wine is to )e preferred as is set forth in the second place' 1FC/ The 7ishop of Marseilles e(plains and as*s: 1n man parts of France# especiall in those located toward the south# the white wine which does ser$ice at the )loodless sacrifice of the Mass is so wea* and impotent that it cannot )e *ept for long# unless a >uantit of the spirit of wine !spirits of alcohol" is mi(ed with the same' 1' 1s a mi(ture of this *ind lawfulQ &' And if so# what >uantit of such e(traneous matter ma )e added to the wineQ C' 1n case of an affirmati$e answer# is it re>uired to e(tract the spirit of wine from pure wine or from the fruit of the $ineQ The answer is: 6ro$ided that the spirit !alcohol" has )een e(tracted from the fruit of the $ine# and the >uantit of alcohol added to that which the wine in >uestion naturall contains does not e(ceed a proportion of twel$e percent# and the mi(ture is made when the wine is $er new# there is no o)Dection to this wine )eing used in the sacrifice of the Mass'M The =ight of 6ri$ate 6ropert # 2ust =eward for 9a)or#and the =ight of Entering 6ri$ate ?nions M 4From the Enc clical# 3=erum no$arum#3 Ma 1-# 1/F15 1FC/a The right to possess pri$ate propert as one8s own is granted man ) nature' ' ' ' 0or is there an reason wh the pro$idence of the state should )e introduced% for man is older than the state# and therefore he should ha$e had ) nature# )efore an state had come into e(istence# the right to care for life and )od ' ' ' ' For those things which are re>uired to preser$e life# and especiall to ma*e life complete# the earth# to )e sure# pours forth in great a)undance% )ut it could not pour it from itself with out its culti$ation and care ) man' 0ow# when a man applies the acti$it of his mind and the strength of his )od to procuring the goods of nature# ) this $er act he attaches to himself that part of corporeal nature which he has culti$ated# on which he lea$es impressed a *ind of form as it were# of his personalit % so that it should ) all means )e right for him to possess this part as his own% and ) no means should an one )e permitted to $iolate this

right of his'++So o)$ious is the force of these arguments that it seems amazing that certain ones who would restore o)solete opinions should disagree with them% these# to )e sure# concede to the pri$ate person the use of the soil and the $arious fruits of estates# )ut the den openl that it is right that either the soil on which he has )uilt# or the estate which he has culti$ated )e owned ) him' ' ' ' 1ndeed# rights of this *ind which )elong to men indi$iduall are understood to )e much stronger# if the are loo*ed upon as appropriate to and connected with his duties in domestic and social life' ' ' ' This right of propert # then# which we ha$e demonstrated to ha$e )een assigned to an indi$idual person ) nature# through which he is the head of the famil # ought to )e transferred to man% rather# that right is so much the stronger# as the human person em)races more responsi)ilities in domestic and social societ ' The most hol law of nature is that the father of a famil pro$ide with training and li$elihood all whom he has )egotten% and# li*ewise# it is deduced from nature herself that he see* to ac>uire and prepare for his children# who )ear and continue in a wa the father8s personalit # that ) which the can honora)l protect themsel$es from a wretched fate in this uncertain course of life' 7ut this he cannot effect in an wa other than ) the possession of lucrati$e propert to transmit ) inheritance to his children' ' ' ' To wish# therefore# that the ci$il go$ernment at its own option penetrate e$en to the intimate affairs of the home is a great and pernicious error' ' ' ' The power of the father is such that it can neither )e destro ed nor a)sor)ed ) the state' ' ' ' Therefore# when the alle$iation of the masses is sought# let this )e enduring# that it must )e held as fundamental that pri$ate propert is to )e in$iola)le' 1FC/) The Dust possession of mone is distinguished from the Dust use of mone ' To possess goods pri$atel # as we ha$e seen a)o$e# is a natural right of man% and to e(ercise this right# especiall in the societ of life# is not onl lawful )ut clearl necessar ' ' ' ' 7ut# if indeed this is as*ed# of what nature must the use of goods )e# the Church answers without hesitation: As far as this is concerned# man ought not to hold his e(terior possessions as his own# )ut as common# so that one ma easil share them in the need of others' Therefore# the Apostle sa s: 3Charge the rich of this world ' ' ' to gi$e easil # to communicate3 41 Tim' A:1B f'5' M 0o one# certainl # is ordered to gi$e assistance to others from that which pertains to his own use and that of the mem)ers of his famil % nor also to gi$e o$er to others what he himself needs to preser$e what )efits his person# and what is proper' ' ' ' 7ut when sufficient care has )een gi$en to necessit and decorum# it is a dut to assist the indigent from what remains: 3That which remaineth# gi$e alms#3 49u*e 11:E15' These are not duties of Dustice# e(cept in e(treme cases# )ut of Christian charit # which of course it is not right to see* ) legal action' 7ut the law and Dudgment of Christ are a)o$e the laws and Dudgments of men# and He in man wa s urges the practice of almsgi$ing ' ' ' and He will Dudge a *indness conferred upon or denied to the poor as conferred upon or denied to Himself 4cf' Matt' &-:CE f'5' 1FC/c 9a)or ) nature has# as it were# placed two mar*s upon man# namel # that it is personal# )ecause the dri$ing force inheres in the person and is entirel his own ) whom it is e(ercised# and comes into )eing for his ad$antage% then# that it is necessar # for this reason# )ecause the fruit of la)or is needed ) man to guard life% moreo$er# the nature of things )ids !us" to guard life# and especiall must we o)e nature' 0ow# if la)or is considered onl from this $iewpoint# that it is personal# there is no dou)t )ut that it is sound for the

wor*er to prescri)e a smaller rate of pa % for Dust as he offers his ser$ices of his free will# so# too# of his free will he can )e content with a slight pa for his ser$ices# or e$en no pa at all' 7ut the case is to )e Dudged much differentl # if with the reason of personalit is Doined the reason of necessit # separa)le from the former# to )e sure# in theor # not in fact' Actuall to continue in life is the common dut of e$er indi$idual# for whom to lac* this persistence is a crime' Therefore# the right to disco$er that ) which life is sustained is )orn of necessit # and the means to o)tain this is supplied to all the poor onl ) the pa for his la)or which is in demand' So# granted that the wor*man and emplo er freel agree on the contract# as well as specificall on the rate of pa # et there is alwa s underl ing this something from natural Dustice# and this greater and more ancient than the will of those who ma*e the contract# namel # that the pa must ) no means )e inade>uate to support the wor*er# who indeed is frugal and of good character' 7ut if the wor*er# forced ) necessit # or mo$ed ) fear of a worse e$il# accepts the harder condition# which# e$en if he does not wish it# must )e accepted )ecause it is imposed ) the emplo er or the contractor# this certainl is to su)mit to force# against which Dustice cries out' ' ' ' 1f the wor*er o)tains sufficient pa # so as ) it to )e a)le to sustain himself# wife# and children comforta)l # he will without difficult appl himself to thrift# if he is wise# and he will )ring it a)out# as nature herself seems to urge# that# after e(penses are deducted# some )e left o$er where) he ma attain a moderate estate' For we ha$e seen that the case which is )eing discussed cannot )e sol$ed ) effecti$e reasoning e(cept ) this assumption and principle: that the right to pri$ate propert must )e held sacred' ' ' 0e$ertheless# these )enefits cannot )e attained e(cept ) the enormit of contri)utions and ta(es' For# since the right to possess pri$ate propert is granted not ) the laws of man )ut ) nature# the authorit of the state cannot a)olish it# )ut onl temper its practice# and order it to the common good' Therefore# it would act unDustl and inhumanel # if it should detract from pri$ate propert more than is Dust# under the name of ta(es' ' ' ' 1FC/d 1t is comforting to o)ser$e that societies of this *ind are )eing formed generall # either composed entirel of wor*ers# or from )oth classes% moreo$er# it is to )e desired that the grow in num)er and in effecti$e influence' ' ' ' For# it is permitted man ) the right of nature to enter pri$ate societies% moreo$er# the state is esta)lished for the protection of natural right# not for its destruction% and so# if it for)ids the formation of associations of citizens# it clearl acts at odds with itself# since it itself# as well as pri$ate associations# come into e(istence from a single principle# that men are ) nature social'++Jccasions sometimes arise when it is Dust for laws to for)id such societies# namel # if the deli)eratel aim at something which is clearl at $ariance with pro)it # Dustice# and the welfare of the state' M The Duel M From the 9etter# 86astoralis Jfficii#3 to the 7ishops of ,erman and Austria# Sept' 1&# 1/F15 1FCF The two di$ine laws# that which is promulgated ) the light of natural reason# and that ) letters written under di$ine inspiration# strictl for)id the *illing or wounding of an one outside a pu)lic cause# unless forced ) necessit to defend his own safet ' 7ut those who pro$o*e to a pri$ate struggle# or accept a challenge do this% the lend their minds and their strength to this# although )ound ) no necessit # to ta*e

the life# or at least to inflict a wound on an ad$ersar ' Furthermore# the two di$ine laws for)id an one rashl casting aside his own life# su)Decting it to gra$e and manifest danger# when no reason of dut # or of magnanimous charit urges it% )ut this )lind rashness# contemner of life# is clearl in the nature of a duel' Therefore# it can )e o)scure and dou)tful to no one that upon those who engage in indi$idual com)at pri$atel # fall )oth crimes# that of another8s destruction# and of $oluntaril endangering his own life' Finall # there is scarcel an affliction which is more at $ariance with the good order of ci$il life# than the license permitted a citizen to )e his own indi$idual defender of the law ) pri$ate force# and the a$enger of honor which he thin*s has )een $iolated' 1FE. 0or do those who accept com)at when it is offered ha$e fear as a Dust e(cuse# )ecause the dread to )e held cowards in pu)lic if the decline )attle' For# if the duties of men were to )e measured ) the false opinions of the pu)lic# there would )e no natural and true distinction according to an eternal norm of right and Dustice )etween honest actions and shameful deeds' E$en the pagan philosophers *new and taught that the false Dudgments of the pu)lic are to )e spurned ) a strong and sta)le man' =ather is the fear Dust and sacred# which turns a man awa from unDust slaughter# and ma*es him sollicitous of his own safet and that of his )rothers' Surel # he who spurns the $alid Dudgments of the pu)lic# who prefers to undergo the scourges of contumel than to a)andon dut in an matter# this man# surel # is of a far greater and higher mind than he who when anno ed ) an inDur rushes to arms' @es# indeed# if there is a desire for right Dudgment# he is the one in whom stout fortitude shines# that fortitude# 1 sa # which is trul called a $irtue and whose companion is glor # not counterfeited and not false' For $irtue consists in a good in accord with reason# and all glor is foolish e(cept that which depends on the Dudgment of ,od who appro$es' The 7lessed Hirgin Mar # Mediatri( of ,races M 4The Enc clical# 3Jcto)ri mense#3 on the =osar # Sept' &&# 1/F15 1FE.a The eternal Son of ,od# when He wished to assume the nature of man for the redemption and glor of man# and for this reason was a)out to enter upon a *ind of m stic marriage with the entire human race# did not do this )efore He recei$ed the wholl free consent of His designated mother# who# in a wa # pla ed the part of the human race itself# according to that famous and truthful opinion of A>uinas: 3Through the Annunciation the Hirgin8s consent was loo*ed for in place of all human nature'3 M Therefore# no less trul and properl ma it )e affirmed that nothing at all of the $er great treasure of e$er grace# which the 9ord confers# since 3grace and truth came ) 2esus Christ3 42ohn 1:1B5# nothing is imparted to us e(cept through Mar # ,od so willing% so# Dust as no one can approach the highest Father e(cept through the Son# so no one can approach Christ e(cept through His Mother' 4From the Enc clical# 3Fidentem#3 on the =osar # Sept' &.# 1/FA5 M For# surel # no one person can )e concei$ed who has e$er made# or at an time will ma*e an e>ual contri)ution as Mar to the reconciliation of men with ,od' Surel # she it was who )rought the Sa$ior to

man as he was rushing into eternal destruction# at that $er time when# with wonderful assent# she recei$ed 3in place of all human nature3 M the message of the peace ma*ing sacrament )rought to earth ) the Angel% she it is 3of whom was )orn 2esus3 4Matt' 1:1A5# namel # His true Mother# and for this reason she is worth and >uite accepta)le as the mediatri( to the Mediator' The Stud of Hol Scripture M 4From the Enc clical# 36ro$identissimus Deus#3 0o$'# 1/FC5 1FE1 Since there is need of a definite method of carr ing on interpretation profita)l # let the prudent teacher a$oid either of two mista*es# that of those who gi$e a cursor glance to each )oo*# and that of those who dela too long o$er a certain part of one' ' ' ' 4The teacher5 in this 4wor*5 will ta*e as his te(t the Hulgate $ersion# which the Council of Trent decreed 4see n' B/-5 should )e considered as authentic in pu)lic lectures# disputations# sermons# and e(positions# and which the dail custom of the Church commends' @et account will ha$e to )e ta*en of the remaining $ersions which Christian anti>uit has commended and used# especiall of the $er ancient manuscripts' For although# as far as the heart of the matter is concerned# the meaning of the He)rew and the ,ree* is well elucidated in the e(pressions of the Hulgate# et if an thing is set forth therein with am)iguit # or if without accurac 3an e(amination of the preceding language3 will )e profita)le# as Augustine ad$ises'M 1FE& ' ' ' The S nod of the Hatican adopted the teaching of the Fathers# when# as it renewed the decree of Trent on the interpretation of the di$ine <ord# it declared this to )e its mind# that in matters of faith and morals# which pertain to the )uilding up of Christian doctrine# that is to )e held as the true sense of Hol Scripture which Mother Church has held and holds# whose prerogati$e it is to Dudge of the true sense and interpretation of Scripture% and# therefore# it is permitted to no one to interpret the Hol Scripture against this sense# or e$en against the unanimous agreement of the Fathers 4see n' B/A# 1B//5' 7 this $er wise law the Church ) no means retards or )loc*s the in$estigations of 7i)lical science# )ut rather *eeps it free of error# and aids it $er much in true progress' For# to e$er pri$ate teacher a large field is open in which along safe paths# ) his industr in interpretation# he ma la)or efficaciousl and profita)l for the Church' 1ndeed# in those passages of di$ine Scripture which still lac* certain and definite e(position# it can )e so effected ) the *indl counsel of a pro$ident ,od# that ) a prepared stud the Dudgment of the Church ma )e e(pedited% )ut in passages which ha$e )een e(plained the pri$ate teacher can )e of e>ual help# if he sets these forth $er clearl among the masses of the people# and more s*illfull among the learned# or defends them more eminentl against ad$ersaries' ' ' ' 1FEC 1n the other passages the analog of faith must )e followed# and Catholic doctrine# as recei$ed on the authorit of the Church# must )e emplo ed as the highest norm' ' ' ' <herefore# it is clear that that interpretation must )e reDected as senseless and false# which either ma*es inspired authors in some manner >uarrel among themsel$es# or opposes the teaching of the Church' ' ' '

1FEE 0ow# the authorit of the Fathers# ) whom after the apostles# the growing Church was disseminated# watered# )uilt# protected# and nurtured#M is the highest authorit # as often as the all in one and the same wa interpret a 7i)lical te(t# as pertaining to the doctrine of faith and morals' 1FE- The authorit of the other Catholic interpreters is# indeed# less% et# since 7i)lical studies ha$e had a certain continuous progress in the Church# their own honor must li*ewise )e allotted to their commentaries# and much can )e sought opportunel from these to refute contrar opinion and to sol$e the more difficult pro)lems' 7ut# it is entirel unfitting that an one should ignore and loo* down upon the wor*s which our own ha$e left in a)undance# and prefer the )oo*s of the heterodo(% and to the immediate danger to sound doctrine and not rarel to the damage of faith see* from these# e(planations of passages to which Catholics ha$e long and $er successfull directed their geniuses and la)ors' 1FEA ' ' ' The first 4aid to interpretation5 is in the stud of the ancient Jriental languages# and in the science which is called criticism'M Therefore# it is necessar for teachers of Sacred Scripture and proper for theologians to ha$e learned those languages in which the canonical )oo*s were originall written ) the sacred writers' ' ' ' These# moreo$er# for the same reason should )e more learned and s*illed in the field of the true science of criticism% for to the detriment of religion there has falsel )een introduced an artifice# dignified ) the name of higher criticism# ) which from internal e$idence alone# as the sa # the origin# integrit # and authorit of an )oo* emerge as settled' Jn the other hand it is $er clear that in historical >uestions# such as the origin and preser$ation of )oo*s# the e$idences of histor are of more $alue than the rest# and should )e gathered and in$estigated $er carefull % moreo$er# that the methods of internal criticism are not of such $alue that the can )e applied to a case e(cept for a *ind of confirmation' ' ' ' This same method of higher criticism# which is e(tolled# will finall result in e$er one following his own enthusiasm and preDudiced opinion when interpreting' 1FEB Gnowledge of the natural sciences will )e of great help to the teacher of Sacred Scripture# ) which he can more easil disco$er and refute fallacious arguments of this *ind drawn up against the Sacred 7oo*s'++ 1ndeed there should )e no real disagreement )etween the theologian and the ph sicist# pro$ided that each confines himself within his own territor # watching out for this# according to St' Augustine8s M warning# 3not to ma*e rash assertions# and to declare the un*nown as *nown'3 7ut# if the should disagree# a summar rule as to how a theologian should conduct himself is offered ) the same author'M 3<hate$er#3 he sa s# 3the can demonstrate ) genuine proofs regarding the nature of things# let us show that it is not contrar to our Scriptures% )ut whate$er the set forth in their $olumes contrar to our Scriptures# that is to Catholic faith# let us show ) some means# or let us )elie$e without an hesitation to )e most false'3 As to the e>uit of this rule let us consider# first# that the sacred writers or more trul 3the Spirit of ,od# who spo*e through them# did not wish to teach men these things !namel # the innermost constitution of the $isi)le uni$erse" as )eing of no profit to sal$ation3% M that# therefore# the do not carr an e(planation of nature scientificall # )ut rather sometimes descri)e and treat the facts themsel$es# either in a figurati$e manner# or in the common language of their times# as toda in man matters of dail life is true among most learned men themsel$es' Moreo$er# when these things which fall under the senses# are set forth first and properl # the sacred writer

!and the Angelic Doctor also ad$ised it" 3descri)es what is o)$ious to the senses#3 M or what ,od Himself# when addressing men# signified in a human wa # according to their capacit ' 1FE/ 7ecause the defense of Hol Scripture must )e carried on $igorousl # all the opinions which the indi$idual Fathers or the recent interpreters ha$e set forth in e(plaining it need not )e maintained e>uall ' For the # in interpreting passages where ph sical matters are concerned ha$e made Dudgments according to the opinions of the age# and thus not alwa s according to truth# so that the ha$e made statements which toda are not appro$ed' Therefore# we must carefull discern what the hand down which reall pertains to faith or is intimatel connected with it# and what the hand down with unanimous consent% for 3in those matters which are not under the o)ligation of faith# the saints were free to ha$e different opinions# Dust as we are#3 M according to the opinion of St' Thomas' 1n another passage he most prudentl holds: 31t seems to me to )e safer that such opinions as the philosophers ha$e e(pressed in common and are not repugnant to our faith should not )e asserted as dogmas of the faith# e$en if the are introduced some times under the names of philosophers# nor should the thus )e denied as contrar to faith# lest an opportunit )e afforded to the philosophers of this world to )elittle the teachings of the faith'3 M Jf course# although the interpreter should show that what scientists ha$e affirmed ) certain arguments to )e now certain in no wa opposes M the Scriptures rightl e(plained# let it not escape his notice that it sometimes has happened that what the ha$e gi$en out as certain has later )een )rought into uncertaint and repudiated' 7ut# if writers on ph sics transgressing the )oundaries of their science# in$ade the pro$ince of the philosophers with per$erse opinions# let the theological interpreter hand these opinions o$er to the philosophers for refutation' 1FEF Then these $er principles will with profit )e transferred to related sciences# especiall to histor ' For# it must regretfull )e stated that there are man who e(amine and pu)lish the monuments of anti>uit # the customs and institutions of peoples# and e$idences of similar things# )ut more often with this purpose# that the ma detect lapses of error in the sacred )oo*s# as the result of which their authorit ma e$en )e sha*en and totter' And some do this with a $er hostile mind# and with no trul Dust Dudgment% for the ha$e such confidence in the pagan wor*s and the documents of the ancient past as to )elie$e not e$en a suspicion of error is present in them% )ut to the )oo*s of Hol Scripture# for onl a presumed appearance of error# without proper discussion# the den e$en a little faith' 1F-. 1t can happen# indeed# that transcri)ers in cop ing manuscripts do so incorrectl ' This is to )e considered carefull and is not to )e admitted readil # e(cept in those passages where it has )een properl demonstrated% it can also happen that the true sense of some passage remains am)iguous% the )est rules of interpretation will contri)ute much toward the solution of this pro)lem% )ut it would )e entirel wrong either to confine inspiration onl to some parts of Sacred Scripture# or to concede that the sacred author himself has erred' For the method of those is not to )e tolerated# who e(tricated themsel$es from these difficulties ) readil granting that di$ine inspiration pertains to matters of faith and morals# and nothing more'

1F-1 The )oo*s# all and entire# which the Church accepts as sacred and canonical# with all their parts# ha$e )een written at the dictation of the Hol Spirit% so far is it from the possi)ilit of an error )eing present to di$ine inspiration# that it itself of itself not onl e(cludes all error# )ut e(cludes it and reDects it as necessaril as it is necessar that ,od# the highest Truth# )e the author of no error whatsoe$er' 1F-& This is the ancient and uniform faith of the Church# defined also ) solemn opinion at the Councils of Florence 4see n' B.A5 and of Trent 4see n' B/C ff'5# finall confirmed and more e(pressl declared at the Hatican Council# ) which it was a)solutel declared: 3The )oo*s of the Jld and 0ew Testament ' ' ' ha$e ,od as their author3 4see n' 1B/B5' Therefore# it matters not at all that the Hol Spirit too* men as instruments for the writing# as if an thing false might ha$e slipped# not indeed from the first Author# )ut from the inspired writers' For# ) supernatural power He so roused and mo$ed them to write# He stood so near them# that the rightl grasped in mind all those things# and those onl # which He Himself ordered# and willed faithfull to write them down# and e(pressed them properl with infalli)le truth% otherwise# He Himself would not )e the author of all Sacred Scripture' ' ' ' And so utterl con$inced were all the Fathers and Doctors that the hol wor*s# which were pu)lished ) the hagiographers# are free of e$er error# that the were $er eager# no less s*illfull than re$erentl # to arrange and reconcile those not infre>uent passages which seemed to offer something contrar and at $ariance !the are almost the $er passages which are now thrown up to us under the name of the new science"% and the professed unanimousl that these )oo*s# )oth in whole and in part# were e>uall of di$ine inspiration# and that ,od Himself# spea*ing through the sacred authors# could ha$e set down nothing at all at $ariance with the truth' 9et what the same Augustine wrote to 2erome sum this up: 3' ' ' 1f 1 shall meet an thing in these wor*s which seems contrar to truth# 1 shall not hesitate to )elie$e an thing other than that the te(t is false# or that the translator did not understand what was said# or that 1 did not in the least understand'3 M 1F-C ' ' ' For man o)Dections from e$er *ind of teaching ha$e for long )een persistentl hurled against Scripture# which now# >uite dead# ha$e fallen into disuse% li*ewise# at times not a few interpretations ha$e )een placed on certain passages of Scripture !not properl pertinent to the rule of faith and morals" in which a more careful in$estigation has seen the meaning more accuratel ' For# surel # time destro s the falsities of opinions# )ut 3truth remaineth and groweth stronger fore$er and e$er'3 M The ?nit of the Church M 4From the Enc clical# 3Satis cognitum#3 2une A# 1/FA5 1F-E Surel # it is so well esta)lished among all according to clear and manifold testimon that the true Church of 2esus Christ is one# that no Christian dare contradict it' 7ut in Dudging and esta)lishing the nature of this unit $arious errors ha$e led off the true wa ' 1ndeed# not onl the rise of the Church# )ut its entire esta)lishment pertain to that class of things effected ) free choice' Therefore# the entire Dudgment

must )e called )ac* to that which was actuall done# and we must not of course e(amine how the Church can )e one# )ut how He who founded it wished it to )e one' 1F-- 0ow# if we loo* at what was done# 2esus Christ did not arrange and organize such a Church as would em)race se$eral communities similar in *ind# )ut distinct# and not )ound together ) those )onds that ma*e the Church indi$isi)le and uni>ue after that manner clearl in which we profess in the s m)ol of faith# 3l )elie$e in one Church'3 ' ' ' 0ow# 2esus Christ when He was spea*ing of such a m stical edifice# spo*e onl of one Church which He called His own: 31 will )uild m Church3 4Matt' 1A:1/5' <hate$er other church is under consideration than this one# since it was not founded ) 2esus Christ# cannot )e the true Church of Christ' ' ' ' And so the Church is )ound to spread among all men the sal$ation accomplished ) 2esus Christ# and all the )lessings that proceed therefrom# and to propagate them through the ages' Therefore# according to the will of its Author the Church must )e alone in all lands in the perpetuit of time' ' ' ' The Church of Christ# therefore# is one and perpetual% whoe$er go apart !from it" wander awa from the will and prescription of Christ the 9ord and# lea$ing the wa of sal$ation# digress to destruction' 1F-A 7ut He who founded the onl Church# li*ewise founded it as one% namel # in such a wa that whoe$er are to )e in it# would )e held )ound together ) the closest )onds# so much so that the form one people# one *ingdom# one )od : 3Jne )od and one spirit# as ou are called in one hope of our calling3 4Eph' E:E5' ' ' ' Agreement and union of minds are the necessar foundation of so great and so a)solute a concord among men# from which a concurrence of wills and a similarit of action naturall arise' ' ' ' Therefore# to unite the minds of men# and to effect and preser$e the union of their minds# granted the e(istence of Hol <rit# there was great need of a certain other principle' ' ' ' 1F-B Therefore# 2esus Christ instituted in the Church a li$ing# authentic# and li*ewise permanent magisterium# which He strengthened ) His own power# taught ) the Spirit of Truth# and confirmed ) miracles' The precepts of its doctrines He willed and most seriousl commanded to )e accepted e>uall with His own' ' ' ' This# then# is without an dou)t the office of the Church# to watch o$er Christian doctrine and to propagate it soundl and without corruption' ' ' ' 1F-/ 7ut# Dust as hea$enl doctrine was ne$er left to the Dudgment and mind of indi$iduals# )ut in the )eginning was handed down ) 2esus# then committed separatel to that magisterium which has )een mentioned# so# also# was the facult of performing and administering the di$ine m steries# together with the power of ruling and go$erning di$inel # granted not to indi$iduals 4generall 5 of the Christian people )ut to certain of the elect' ' ' ' 1F-F Therefore# 2esus Christ called upon all mortals# as man as were# and as man as were to )e# to follow Him as their leader# and li*ewise their Sa$ior# not onl separatel one ) one# )ut also associated and united ali*e in fact and in mind% one in faith# end# and the means proper to that end# and su)Dect to one and the same power' ' ' ' Therefore# the Church is a societ di$ine in origin# supernatural in its end# and in the means which )ring us closest to that end% )ut inasmuch as it unites with men# it is a human communit '

1FA. <hen the di$ine Founder decreed that the Church )e one in faith# and in go$ernment# and in communion# He chose 6eter and his successors in whom should )e the principle and as it were the center of unit ' ' ' ' 7ut# order of )ishops# as Christ commanded# is to )e regarded as Doined with 6eter# if it )e su)Dect to 6eter and o)e him% otherwise it necessaril descends into a confused and disorderl crowd' For the proper preser$ation of faith and the unit of mutual participation# it is not enough to hold higher offices for the sa*e of honor# nor to ha$e general super$ision# )ut there is a)solute need of true authorit and a supreme authorit which the entire communit should o)e ' ' ' ' Hence those special e(pressions of the ancients regarding St' 6eter# which )rilliantl proclaim him as placed in the highest degree of dignit and authorit ' The e$er where called him prince of the assem)l of disciples# prince of the hol apostles# leader of that choir# mouthpiece of all the apostles# head of that famil # superintendent of the whole world# first among the apostles# pillar of the Church' ' ' ' 1FA1 7ut it is far from the truth and openl opposed to the di$ine constitution# to hold that it is right for indi$idual )ishops to )e su)ordinate to the Durisdiction of the =oman 6ontiffs# )ut not for all ta*en together' ' ' ' 0ow this power# a)out which we spea*# o$er the college of )ishops# which Hol <rit clearl discloses# the Church has at no time ceased to ac*nowledge and attest' ' ' ' For these reasons in the decree of the Hatican Council 4see n' 1/&A ff'5# regarding the power and authorit of the primac of the =oman 6ontiff# no new opinion is introduced# )ut the old and uniform faith of all ages is asserted' 0or# indeed# does the fact that the same !)ishops" are su)ordinate to a twofold power cause an confusion in administration' 1n the first place# we are prohi)ited from suspecting an such thing ) ,od8s wisdom# ) whose counsel that $er form of go$ernment was esta)lished' Secondl # we should note that the order of things and their mutual relations are confused# if there are two magistrates of the same ran* among the people# neither of them responsi)le to the other' 7ut the power of the =oman 6ontiff is supreme# uni$ersal# and definitel peculiar to itself% )ut that of the )ishops is circumscri)ed ) definite limits# and definitel peculiar to themsel$es' ' ' ' 1FA& 7ut =oman 6ontiffs# mindful of their office# wish most of all that whate$er is di$inel instituted in the Church )e preser$ed% therefore# as the watch with all proper care and $igilance their own power# so the ha$e alwa s seen to it that their authorit )e preser$ed for the )ishops' =ather# whate$er honor is paid the )ishops# whate$er o)edience# all this the attri)ute as paid themsel$es' Anglican Jrders M 4From the 9etter# 3Apostolicae curae#3 Sept' 1C# 1/FA5 1FAC 1n the rite of conferring and administering an sacrament one rightl distinguishes )etween the ceremonial part and the essential part# which is customaril called the matter and form' And all *now that the sacraments of the 0ew 9aw# as sensi)le and efficient signs of in$isi)le grace# ought )oth to signif the grace which the effect# and effect the grace which the signif 4see n' AF-# /EF5' Although this signification should )e found in the whole essential rite# namel # in matter and form# et it pertains especiall to form#

since the matter is the part not determined ) itself# )ut determined ) form' And this appears more clearl in the sacrament of orders# for the conferring of which the matter# insofar as it presents itself for consideration in this case# is the imposition of hands' This# of course# ) itself signifies nothing# and is emplo ed for certain 1FAE orders# and for confirmation' 0ow# the words which until recent times were e$er where held ) the Anglicans as the proper form of priestl ordination# namel # 3=ecei$e the Hol Spirit#3 certainl do not in the least signif definitel the order of priesthood# or its grace and power# which is especiall the power 3of consecrating and of offering the true )od and )lood of the 9ord#3 in that sacrifice which is no 3nude commemoration of the sacrifice offered on the Cross3 4see n' F-.5' Such a form was indeed afterwards lengthened ) these words# 3for the office and wor* of a priest3% )ut this rather con$inces one that the Anglicans themsel$es saw that this first form was defecti$e# and not appropriate to the matter' 7ut the same addition# if perchance indeed it could ha$e placed legitimate significance on the form# was introduced too late# since a centur had elapsed after the adoption of the Edwardine Jrdinal% since# moreo$er# with the e(tinction of the hierarch # there was now no power for ordaining' 1FA- The same is true in regard to episcopal consecration' For to the formula 3=ecei$e the Hol ,host3 were not onl added later the words 3for the office and wor* of a )ishop#3 )ut also# as regards these $er words# as we shall soon see# a different sense is to )e understood than in the Catholic rite' 0or is it an ad$antage in the matter to )ring up the pra er of the preface# 3Almight ,od#3 since this li*ewise has )een stripped of the words which )espea* the summum sacerdotium' 1t is# of course# not rele$ant to e(amine here whether the episcopate is a complement of the priesthood# or an order distinct from it% or whether when conferred# as the sa # per saltum# that is# on a man who is not a priest# it has its effect or not' 7ut the episcopate without dou)t# from institution of Christ# most trul pertains to the sacrament of orders# and is a priesthood of a pre+ eminent grade# that which in the words of the Fathers and in the custom of our ritual is# of course# called 3summum sacerdotium#3 3sacri ministerii summa'3 Therefore# it happens that since the sacrament of orders and the true sacerdoRium of Christ ha$e )een utterl thrust out of the Anglican rite# and so in the consecration of a )ishop of this same rite the sacerdotium is ) no means conferred% li*ewise# ) no means can the episcopac )e trul and $alidl conferred% and this is all the more true )ecause among the first duties of the episcopac is this# namel # of ordaining ministers for the Hol Eucharist and the sacrifice' ' ' ' 1FAA So with this inherent defect of form is Doined the defect of intention# which it must ha$e with e>ual necessit that it )e a sacrament' ' ' ' And so# assenting entirel to the decrees of all the departed 6ontiffs in this case# and confirming them most full and# as it were# renewing them ) Jur authorit # of Jur own inspiration and certain *nowledge <e pronounce and declare that ordinations enacted according to the Anglican rite ha$e hitherto )een and are in$alid and entirel $oid' ' ' ' The Faith and 1ntention =e>uired for 7aptism M 4=esponse of the Hol Jf lice# March C.th# 1/F/5

1FAAa <hether a missionar can confer )aptism on an adult Mohammedan at the point of death# who in his errors is supposed to )e in good faith: 1' 1f he still has his full faculties# onl ) e(horting him to sorrow and confidence# not ) spea*ing a)out our m steries# for fear that he will not )elie$e them' &' <hate$er of his faculties he has# ) sa ing nothing to him# since on the one hand# he is not supposed to )e wanting in contrition# and on the other# it is supposed to )e imprudent to spea* with him a)out our m steries' C' 1f now he has lost his faculties# ) sa ing nothing further to him' =epl to 1 and &: in the negati$e# i'e'# it is not permitted to administer )aptism a)solutel or conditionall to such Mohammedans% and these decrees of the Hol Jffice were gi$en to the 7ishop of Lue)ec on the &-th of 2anuar # and the 1.th of Ma # 1B.C 4see n' 1CEF a f'5' To C: regarding Mohammedans who are d ing and alread depri$ed of their senses# we must rel as in the decree of the Hol Jffice# Sept' 1/# 1/-.# to the 7ishop of 6ertois# that is: 31f the ha$e formerl gi$en indications that the wish to )e )aptized# or in their present state either ) a nod or an other manner ha$e shown the same disposition# the can )e )aptized conditionall % )ut where the missionar after e(amining all collateral circumstances so Dudges it wise#3 ' ' ' His Holiness has appro$ed' Americanism M 4From the 9etter# 3Testem )ene$olentiae#3 to Cardinal ,i))ons# 2anuar &&# 1/FF5 1FAB The )asis of the new opinions which we ha$e mentioned is esta)lished as essentiall this: 1n order that those who dissent ma more easil )e )rought o$er to Catholic wisdom# the Church should come closer to the ci$ilization of this ad$anced age# and rela(ing its old se$erit show indulgence to those opinions and theories of the people which ha$e recentl )een introduced' Moreo$er# man thin* that this should )e understood not onl with regard to the standard of li$ing# )ut e$en with regard to the doctrines in which the deposit of faith is contained' For# the contend that it is opportune to win o$er those who are in disagreement# if certain topics of doctrine are passed o$er as of lesser importance# or are so softened that the do not retain the same sense as the Church has alwa s held'++0ow there is no need of a long discussion to show with what a reprehensi)le purpose this has )een thought out# if onl the character and origin of the teaching which the Church hands down are considered' Jn this su)Dect the Hatican S nod sa s: 3For there is to )e no receding' ' ' ' 3 4see n' 1/..5' 1FA/ 0ow the histor of all past ages is witness that this Apostolic See# to which not onl the office of

teaching# )ut also the supreme go$ernment of the whole Church were assigned# has indeed continuall adhered 3to the same doctrine# in the same sense# and in the same mind3 4Cone' Hatic'# see n' 1/..5% that it has alwa s )een accustomed to modif the rule of life so as ne$er to o$erloo* the manners and customs of the $arious peoples which it em)races# while *eeping the di$ine law unimpaired' 1f the safet of souls demands this# who will dou)t that it will do so nowQ++ This# howe$er# is not to )e determined ) the decision of pri$ate indi$iduals 1FAF who are >uite decei$ed ) the appearance of right% )ut it should )e the Dudgment of the Church' ' ' ' 7ut in the case a)out which we are spea*ing# Jur 7elo$ed Son# more danger is in$ol$ed# and that ad$ice is more inimical to Catholic doctrine and discipline# according to which the followers of new ideas thin* that a certain li)ert should )e introduced into the Church so that# in a wa chec*ing the force of its power and $igilance# the faithful ma indulge somewhat more freel each one his own mind and actual capacit ' 1FB. The entire e(ternal teaching office is reDected ) those who wish to stri$e for the ac>uisition of Christian perfection# as superfluous# na e$en as useless% the sa that the Hol Spirit now pours forth into the souls of the faithful more and richer gifts than in times past# and# with no intermediar # ) a *ind of hidden instinct teaches and mo$es them' ' ' ' 1FB1 @et# to one who e(amines the matter $er thoroughl # when an e(ternal guide is remo$ed# it is not apparent in the thin*ing of the inno$ators to what end that more a)undant influ( of the Hol Spirit should tend# which the e(tol so much'++Surel # it is especiall in the culti$ation of $irtues that there is a)solute need of the assistance of the Hol Spirit% )ut those who are eager to pursue new things e(tol the natural $irtues )e ond measure# as if the correspond )etter with the wa of life and needs of the present da # and as if it were ad$antageous to )e endowed with these# since the ma*e a man )etter prepared and more strenuous for action'++1t is indeed difficult to )elie$e that those who are im)ued with Christian *nowledge can hold the natural a)o$e the supernatural $irtues# and attri)ute to them greater efficac and fruitfulness' ' ' ' 1FB& <ith this opinion a)out the natural $irtues another is closel connected# according to which all Christian $irtues are di$ided into two *inds# as it were# passi$e as the sa # and acti$e% and the add that the former were )etter suited for times past# that the latter are more in *eeping with the present' ' ' ' Moreo$er# he who would wish that the Christian $irtues )e accommodated some to one time and some to another# has not retained the words of the Apostle: 3<hom he fore*new# he also predestined to )e made conforma)le to the image of His Son3 4=om' /: &F5' The master and e(emplar of all sanctit is Christ# to whose rule all# as man as wish to )e admitted to the seats of the )lessed# must conform' Surel # Christ ) no means changes as the ages go on# )ut is 3 esterda # and toda % and the same fore$er3 4He)' 1C:/5' Therefore# to the men of all ages does the following appl : 39earn of me# )ecause 1 am mee*# and hum)le of heart3 4Matt' 11:&C5% and at all times Christ shows himself to us 3)ecoming o)edient unto death3 46hil' &:/5% and in e$er age the Dudgment of the Apostle holds: 3And the that are Christ8s ha$e crucified their flesh with the $ices and concupiscences3 4,al' -:&E5'

1FBC From this contempt# as it were# of the e$angelical $irtues# which are wrongl called passi$e# it easil followed that their minds were graduall im)ued with a contempt e$en for the religious life' And that this is common among the ad$ocates of the new opinions we conclude from certain opinions of theirs a)out the $ows which religious orders pronounce' For# the sa that these $ows are at $er great $ariance with the spirit of our age# and that the are suited to wea* rather than to strong minds% and that the are >uite without $alue for Christian perfection and the good of human societ # )ut rather o)struct and interfere with )oth'++7ut it is clearl e$ident how false these statements are from the practice and teaching of the Church# ) which the religious wa of life has alwa s )een especiall appro$ed' ' ' ' Moreo$er# as for what the add# that the religious wa of life is of no or of little help to the Church# )esides )eing odious to religious orders# will surel )e )elie$ed ) no one who has studied the annals of the Church' ' ' ' 1FBE Finall # not to dela too long# the wa and the plan which Catholics ha$e thus far emplo ed to )ring )ac* those who disagree with them are proclaimed to )e a)andoned and to )e replaced ) another for the future' ++7ut if of the different wa s of preaching the word of ,od that seems to )e preferred sometimes ) which those who dissent from us are addressed not in temples# )ut in an pri$ate and honora)le place# not in disputation )ut in a friendl conference# the matter lac*s an cause for ad$erse criticism# pro$ided# howe$er# that those are assigned to this dut ) the authorit of the )ishops# who ha$e )eforehand gi$en proof to the )ishops of their *nowledge and integrit ' ' ' ' 1FB- Therefore# from what <e ha$e said thus far it is clear# Jur 7elo$ed Son# that those opinions cannot )e appro$ed ) us# the sum total of which some indicate ) the name of Americanism' ' ' ' For it raises a suspicion that there are those among ou who en$ision and desire a Church in America other than that which is in all the rest of the world' 1FBA Jne in unit of doctrine as in unit of go$ernment and this Catholic# such is the Church% and since ,od has esta)lished that its center and foundation )e in the Chair of 6eter# it is rightl called =oman% for 3where 6eter is# there is the Church'3 M Therefore# whoe$er wishes to )e called ) the name of Catholic# ought trul to heed the words of 2erome to 6ope Damasus: 31 who follow no one as first e(cept Christ# associate m self in communion with our 7eatitude# that is# with the Chair of 6eter% upon that =oc*# 1 *now the Church is )uilt 4Matt' 1A:1/5% ' ' ' whoe$er gathereth not with thee scattereth3 M 4Matt' 1&:C.5' The Matter of 7aptism M 4From a Decree of the Hol Jffice# August &1# 1F.15 The Arch)ishop of ?trecht M relates: 1FBB 3Man medical doctors in hospitals and elsewhere in cases of necessit are

accustomed to )aptize infants in their mother8s wom)s with water mi(ed with h drarg rus )ichloratus corrosi$es !in French: chloride de mercure"' This water is compounded appro(imatel of a solution of one part of this chloretus h drargicus in a thousand parts of water# and with this solution of water the potion is poisonous' 0ow the reason wh the use this mi(ture is that the wom) of the mother ma not )e infected with disease'3 Therefore the >uestions: 1' 1s a )aptism administered with such water certainl or du)iousl $alid Q 11' 1s it permitted to a$oid all danger of disease to administer the sacrament of )aptism with such waterQ 111' 1s it permitted also to use this water when pure water can )e applied without an danger of diseaseQ The answers are !with the appro)ation of 9eo Illl": To 1' This will )e answered in' 11 To 11' 1t is permitted when real danger of disease is present' To 111' 0o' The ?se of the Most 7lessed Eucharist M 4From the Enc clical# 3Mirae caritatis#3 Ma &/# 1F.&5 1FB/ Awa then with that widespread and most pernicious error on the part of those who e(press the opinion that the reception of the Eucharist is for the most part assigned to those who# free of cares and narrow in mind# decide to rest at ease in some *ind of a more religious life' For this sacrament !and there is none certainl more e(cellent or more conduci$e to sal$ation than this" pertains to a)solutel all# of whate$er office or pre+eminence the are# as man as wish !and no one ought not to wish this" to foster within themsel$es that life of di$ine grace# whose final end is the attainment of the )lessed life with ,od' 61?S I 1F.C+1F1E The 7lessed Hirgin Mar # Mediatri( of ,races M 4From the Enc clical# 3Ad diem#3 Fe)ruar &# 1F.E5 1FB/a As the result of this participation )etween Mar and Christ in the sorrows and the will# she deser$ed

most worthil to )e made the restorer of the lost world#3 M and so the dispenser of all the gifts which 2esus procured for us ) His death and )lood' ' ' ' Since she e(cels all in sanctit # and ) her union with Christ and ) her adoption ) Christ for the wor* of man8s sal$ation# she merited for us de congruo# as the sa # what Christ merited de condigno# and is the first minister of the graces to )e )estowed' 31mplicit Citations3 in Hol Scripture M 4From the =esponse of the 7i)lical Commission# Fe)ruar 1C# 1F.-5 The >uestion: 1FBF <hether to sol$e difficulties that occur in some te(ts of Hol Scripture# which seem to present historical facts# it is permitted the Catholic e(egete to state that it is a matter in these te(ts of the tacit or implicit citation of a document written ) an author who was not inspired# all the assertions of which the inspired author does not at all intend to appro$e or to ma*e his own# and which therefore cannot )e held to )e immune from errorsQ The answer !with the appro)ation of 6ius I": 1n the negati$e# e(cept in the case where# preser$ing the sense and Dudgment of the Church# it is pro$ed ) strong arguments: 1" that the sacred writer reall is citing the words or documents of another# and &" that he does not appro$e the same nor ma*e them his own# so that it is rightl decided that he is not spea*ing in his own name' The Historical 0ature of Sacred Scripture M 4From the repl of the 7i)lical Commission# 2une &C# 1F.-5 The >uestion: 1F/. <hether the opinion can )e admitted as aprinciple of sound e(egesis# which holds that the )oo*s of Sacred Scripture which are held to )e historical# either in whole or in part sometimes do not narrate histor properl so called and trul o)Decti$e# )ut present an appearance of histor onl # to signif something different from the properl literal and historical significance of the wordsQ The answer!with the appro)ation of 6ius I" : 1n the negati$e# e(cept in the case# howe$er# not readil or rashl to )e admitted# where without opposing the sense of the Church and preser$ing its Dudgment# it is pro$ed with strong arguments that the sacred writer did not wish to put down true histor # and histor properl socalled# )ut to set forth# under the

appearance and form of histor a para)le# an allegor # or some meaning remo$ed from the properl literal or historical significance of the words'

The Dail 6arta*ing of the Most Hol Eucharist M 4From the Decree of the Congregation of the Hol Council# appro$ed ) 6ius I Decem)er &.th# 1F.-5 1F/1 The desire !indeed" of 2esus Christ and of the Church# that all the faithful of Christ approach the sacred )an>uet dail # is especiall important in this# that the faithful of Christ )eing Doined with ,od through the sacrament ma recei$e strength from it to restrain wantonness# to wash awa the little faults that occur dail # and to guard against more grie$ous sins to which human frailt is su)Dect% )ut not principall that consideration )e gi$en to the honor and $eneration of ,od# nor that this )e for those who parta*e of it a reward or recompense for their $irtues' Therefore# the Sacred Council of Trent calls the Eucharist# 3an antidote# ) which we are freed from dail faults and are preser$ed from mortal sins3 4see n' /B- 5 1F/& 7ecause of the plague of 2ansenism# which raged on all sides# disputes )egan to arise regarding the dispositions with which fre>uent and dail communion should )e approached# and some more than others demanded greater and more difficult dispositions as necessar ' Such discussions )rought it a)out that $er few were held worth to parta*e dail of the most )lessed Eucharist# and to draw the fuller effects from so sa$ing a sacrament# the rest )eing content to )e renewed either once a ear or e$er month# or at most once a wee*' Such a point of se$erit was reached that entire groups were e(cluded from fre>uenting the hea$enl ta)le# for e(ample# merchants# or thosewho had )een Doined in matrimon ' 1F/C 1n these matters the Hol See was not remiss in its proper dut 4see n' 11EB ff' and1C1C5' ' ' ' 0e$ertheless# the poison of 2ansenism# which had infected e$en the souls of the good# under the appearance of honor and $eneration due to the Eucharist# has ) no means entirel disappeared' The >uestion a)out the dispositions for fre>uenting communion rightl and lawfull has sur$i$ed the declarations of the Hol See# as a result of which it has happened that some theologians e$en of good name rarel # and after la ing down man conditions# ha$e decided that dail communion can )e permitted the faithful' 1F/E ' ' ' 7ut His Holiness# since it is especiall dear to him that the Christian people )e in$ited to the sacred )an>uet $er fre>uentl and e$en dail # and so gain possession of its most ample fruits# has committed the aforesaid >uestion to this sacred Jrder to )e e(amined and defined' 4Hence the Congregation of the Hol Council on the 1Ath da of Decem)er# 1F.-5 made the following decisions and declarations:

1F/- 1' 9et fre>uent and dail communion ' ' ' )e a$aila)le to all Christians of e$er order or condition# so that no one# who is in the state of grace and approaches the sacred ta)le with a right and pious mind# ma )e pre$ented from this' 1F/A &' Moreo$er# right mind is in this# that he who approaches the sacred ta)le# indulges not through ha)it# or $anit # or human reasonings# )ut wishes to satisf the pleasure of ,od# to )e Doined with Him more closel in charit and to oppose his infirmities and defects with that di$ine remed ' 1F/B C' Although it is especiall e(pedient that those who practice fre>uent and dail communion )e free from $enial sins# at least those completel deli)erate# and of their effect# it is enough# ne$ertheless# that the )e free from mortal sins# with the resolution that the will ne$er sin in the future' ' ' ' 1F// E' ' ' Care must )e ta*en that careful preparation for Hol Communion precede# and that actions )efitting the graces follow thereafter according to the strength# condition# and duties of each one' 1F/F -' ' ' 9et the counsel of the confessor intercede' @et let confessors )eware lest the turn an one awa from fre>uent or dail communion# who is found in the state of grace and approaches !it" with a right mind' ''' 1FF. F' ' ' Finall # after the promulgation of this decree# let all ecclesiastical writers a)stain from an contentious disputation a)out dispositions for fre>uent and dail communion'

The Tridentine 9aw of Clandestinit M 4From the Decree of 6ius I# 36ro$ide sapienti>ue#3 2an' 1/# 1F.A5

1FF1 1' 1n the entire ,erman Empire toda let the chapter# Tametsi# ofthe Council of Trent 4see n' FF. ff'5# although in man places it has not et )een definitel promulgated and introduced ) manifest pu)lication or ) lawful o)ser$ance# ne$ertheless henceforth from the feast da of Easter !i'e'# from the 1-th da of April" of this ear 1F.A# )ind all Catholics# e$en those up to now immune from o)ser$ing the Tridentine form# so that the cannot cele)rate a $alid marriage )etween one another e(cept in the presence of the parish priest and two or three witnesses 4cf' n' &.AA ff'5' 1FF& &' Mi(ed marriages# which are contracted ) Catholics with heretics or schismatics# are and remain firml prohi)ited# unless# when a Dust and weight canonical reason is added# and lawful cautions ha$e )een gi$en on )oth sides# honestl and formall # a dispensation has )een dul o)tained from the impediment of

the mi(ed religion ) the Catholic part ' These marriages# to )e sure# although a dispensation has )een procured# are ) all means to )e cele)rated in the sight of the Church# in the presence of a priest and two or three witnesses# so much so that the sin gra$el who contract them in the presence of a non+Catholic minister# or in the presence of onl a ci$il magistrate# or in an clandestine manner' Moreo$er# if an Catholics in cele)rating these marriages see* and accept the ser$ice of a non+Catholic minister# the commit another sin and are su)Dect to canonical censures' 1FFC 0e$ertheless# mi(ed marriages in certain pro$inces and localities of the ,erman Empire# e$en in those which according to the decisions of the =oman Congregations ha$e thus far )een su)Dect to the definitel in$alidating force of the chapter Tametsi#alread contracted without preser$ing the Tridentine form or !and# ma ,od for)id this" to )e contracted in the future# pro$ided no other canonical impediment stands in the wa # and no decision of nullit )ecause of the impediment of clan destinit has )een lawfull passed )efore the feast da of Easter of this ear# and the mutual consent of the spouses has perse$ered up to the said da # these mi(ed marriages we wish to )e upheld as entirel $alid# and <e declare# define# and decree this e(pressl ' 1FFE C' Moreo$er# that a safe norm ma )e at hand for ecclesiastical Dudges# <e declare# decide# and decree this same !pronouncement"# and under the same conditions and restrictions# with regard to non+Catholic marriages# whether of heretics or of schismatics# thus far contracted )etween themsel$es in the same regions without preser$ing the Tridentine formula# or hereafter to )e contracted% so that# if one or )oth of the non Catholic spouses should )e con$erted to the Catholic faith# or contro$ers should occur in an ecclesiastical court regarding the $alidit of the marriage of two non+Catholics# which is )ound up with the >uestion of the $alidit of the marriage contracted or to )e contracted ) some Catholic# these same marriages# all other things )eing e>ual# are similarl to )e held as entirel $alid' The Separation of Church and StateM 4From the Enc clical# 3Hehementer nos'## to the clerg and people of France# Fe)ruar 11# 1F.A5

1FF- <e# in accord with the supreme authorit which <e hold from ,od# dispro$e and condemn the esta)lished law which separates the French state from the Church# for those reasons which <e ha$e set forth: )ecause it inflicts the greatest inDur upon ,od whom it solemnl reDects# declaring in the )eginning that the state is de$oid of an religious worship% )ecause it $iolates the natural law# international law# and pu)lic trust in treaties% )ecause it is contrar to the di$ine constitution of the Church and to her essential rights and li)ert % )ecause it o$erturns Dustice# ) suppressing the right of ownership lawfull ac>uired ) manifold titles and ) the Concordat itself% )ecause it gra$el offends the dignit of the Apostolic See and Jur own person# the ran*s of )ishops# the clerg # and the Catholics of France' Conse>uentl # <e protest most $ehementl against the proposal of the law# its passage# and promulgation% and <e attest that there is

nothing at all of importance in it to wea*en the laws of the Church# which cannot )e changed ) the force and rashness of men' M

The Shortest Form of E(treme ?nction M 4From the Decree of the Hol Jffice# April &-# 1F.A5 1FFA 1t has )een decreed that in the case of true necessit this form suffices: 37 this hol unction ma the 9ord forgi$e ou whate$er ou ha$e sinned' Amen'3

The Mosaic Authenticit of the 6entateuchM 4From the =esponse of the Commission on 7i)lical Studies# 2une &B# 1F.A5 1FFB Luestion 1'<hether the arguments accumulated ) critics to impugn the Mosaic authenticit of the Sacred 7oo*s# which are designated ) the name of 6entateuch# are of such weight that# in spite of the $er man indications of )oth Testaments ta*en together# the continuous con$iction of the 2ewish people# also the un)ro*en tradition of the Church in addition to the internal e$idences drawn from the te(t itself# the Dustif affirming that these )oo*s were not written ) Moses# )ut were composed for the most part from sources later than the time of MosesQ=epl :0o' 1FF/ Luestion &' <hether the Mosaic authenticit of the 6entateuch necessaril demands such a redaction of the whole wor* that it must )e held a)solutel that Moses wrote all and each )oo* with his own hand# or dictated them to cop ists% or# whether also the h pothesis can )e permitted of those who thin* that the wor* was concei$ed ) him under the influence of di$ine inspiration# and was committed to another or se$eral to )e put into writing# )ut in such manner that the rendered his thought faithfull # wrote nothing contrar to his wish# omitted nothing% and# finall # when the wor* was composed in this wa # appro$ed ) Moses as its chief and inspired author# it was pu)lished under his name' =epl : 0o# for the first part% es# for the second' 1FFF Luestion C'<hether without preDudice to the Mosaic authenticit of the 6entateuch it can )e granted that Moses for the composition of the wor* made use of sources# namel written documents or oral tradition# from which# according to the peculiar goal set )efore him# and under +the influence of di$ine inspiration# he made some )orrowings# and these# arranged for word according to sense or amplified# he inserted into the wor* itselfQ =epl :@es'

&... Luestion E'<hether# safeguarding su)stantiall the Mosaic authenticit and the integrit of the 6entateuch# it can )e admitted that in such a long course of ages it underwent some modifications# for e(ample: additions made after the death of Moses# or ) an inspired author# or glosses and e(planations inserted in the te(ts# certain words and forms of the anti>uated language translated into more modern language% finall false readings to )e ascri)ed to the errors of cop ists# which should )e e(amined and passed upon according to the norms of te(tual criticism'=epl :@es# the Dudgment of the Church )eing maintained' The Errors of Modernists# on the Church# =e$elation# Christ# the SacramentsM 4From the Decree of the Hol Jffice# 39amenta)ili3 2ul C# 1F.B5

&..1 1' The ecclesiastical law which prescri)es that )oo*s dealing with the Di$ine Scriptures )e su)mitted to a pre$ious censorship does not e(tend to critical scholars# or to scholars of the scientific e(egesis of the Jld and 0ew Testaments' &..& &' The Church8s interpretation of the Sacred 7oo*s is not indeed to )e spurned# )ut it is su)Dect to the more accurate Dudgment and the correction of e(egetes' &..C C' From the ecclesiastical Dudgments and censures passed against free and more learned e(egesis# it can )e gathered that the faith proposed ) the Church contradicts histor # and that Catholic teachings cannot in fact )e reconciled with the truer origins of the Christian religion' &..E E' The magisteriumof the Church# e$en ) dogmatic definitions# cannot determine the genuine sense of the Sacred Scriptures' &..- -' Since in the deposit of faith onl re$ealed truths are contained# in no respect does it pertain to the Church to pass Dudgment on the assertions of human disciplines' &..A A' 1n defining truths the learning Church and the teaching Church so colla)orate that there is nothing left for the teaching Church )ut to sanction the common opinions of the learning Church' &..B B' <hen the Church proscri)es errors# she cannot e(act an internal assent of the faithful# ) which the Dudgments pu)lished ) her are em)raced' &../ /' The are to )e considered free of all )lame who consider of no account the repro)ations pu)lished ) the Sacred Congregation of the 1nde(# or ) other Sacred =oman Congregations'

&..F F The displa e(cessi$e simplicit or ignorance# who )elie$e that ,od is trul the author of the Sacred Scripture' &.1. 1. The inspiration of the )oo*s of the Jld Testament consists in this% that the 1sraelite writers ha$e handed down religious doctrines under a peculiar aspect which is little *nown# or not *nown at all to the ,entiles' &.11 11' Di$ine inspiration does not so e(tend to all Sacred Scripture that it fortifies each and e$er part of it against all error' &.1& 1&' The e(egete# if he wishes to appl himself ad$antageousl to 7i)lical studies# should di$est himself especiall of an preconcei$ed opinion a)out the supernatural origin of Sacred Scripture# and should interpret it Dust as he would other merel human documents' &.1C 1C' The E$angelists themsel$es and the Christians of the second and third generation ha$e artificiall distri)uted the para)les of the ,ospels# and thus ha$e gi$en a reason for the small fruit of the preaching of Christ among the 2ews' &.1E 1E# 1n man narrati$es the E$angelists related not so much what is true# as what the thought to )e more profita)le for the reader# although false' &.1- 1-' The ,ospels up to the time of the defining and esta)lishment of the canon ha$e )een augmented continuall ) additions and corrections% hence# there has remained in them onl a slight and uncertain trace of the doctrine of Christ' &.1A 1A' The narrations of 2ohn are not properl histor # )ut the m stical contemplation of the ,ospel% the discourses contained in his ,ospel are theological meditations on the m ster of sal$ation# de$oid of historical truth' &.1B 1B' The Fourth ,ospel e(aggerated miracles# not onl that the e(traordinar might stand out more# )ut also that the might )ecome more suita)le for signif ing the wor* and glor of the <ord 1ncarnate' &.1/ 1/# 2ohn# indeed# claims for himself the character of a witness concerning Christ% )ut in realit he is nothing )ut a distinguished witness of the Christian life# or of the life of the Christian Church at the end of the first centur ' &.1F 1F' Heterodo( e(egetes ha$e more faithfull e(pressed the true sense of Scripture than Catholic e(egetes'

&.&. &.' =e$elation could ha$e )een nothing other than the consciousness ac>uired ) man of his relation to ,od' &.&1 &1' =e$elation# constituting the o)Dect of Catholic faith# was not completed with the apostles' &.&& &&' The dogmas which the Church professes as re$ealed are not truths fallen from hea$en# )ut the are a *ind of interpretation of religious facts# which the human mind ) a la)orious effort prepared for itself' &.&C &C' Jpposition can and actuall does e(ist )etween facts which are narrated in Sacred Scripture# and the dogmas of the Church )ased on these# so that a critic can reDect as false# facts which the Church )elie$es to )e most certain' &.&E &E' An e(egete is not to )e repro$ed who constructs premises from which it follows that dogmas are historicall false or du)ious# pro$ided he does not directl den the dogmas themsel$es' &.&- &-' The assent of faith ultimatel depends on an accumulation of pro)a)ilities' &.&A &A' The dogmas of faith are to )e held onl according to a practical sense# that is# as precepti$e norms for action# )ut not as norms for )elie$ing &.&B &B' The di$init of 2esus Christ is not pro$ed from the ,ospels% )ut is a dogma which the Christian conscience has deduced from the notion of the Messias' &.&/ &/'<hen 2esus was e(ercising His ministr # He did not spea* with this purpose# to teach that He was the Messias# nor did His miracles ha$e as their purpose to demonstrate this' &.&F &F' 1t ma )e conceded that the Christ whom histor presents# is far inferior to the Christ who is the o)Dect of faith' &.C. C.' 1n all the e$angelical te(ts the name# Son of ,od# ise>ui$alent to the name ofMessias%)ut it does not at all signif that Christ is the true and natural Son of ,od' &.C1 C1' The doctrine a)out Christ# which 6aul# 2ohn# and the Councils of 0icea# Ephesus# and Chalcedon hand down# is not that which 2esus taught# )ut which the Christian conscience concei$ed a)out 2esus' &.C& C&' The natural sense of the e$angelical te(ts cannot )e reconciled with that which our theologians teach a)out the consciousness and the infalli)le *nowledge of 2esus Christ'

&.CC CC' 1t is e$ident to e$er one# who is not influenced ) preconcei$ed opinions# that either 2esus professed an error concerning the immediate coming of the Messias# or the greater part of the doctrine contained in the S noptic ,ospels is $oid of authenticit ' &.CE CE' The critic cannot ascri)e to Christ *nowledge circumscri)ed ) no limit# e(cept on the supposition which can ) no means )e concei$ed historicall # and which is repugnant to the moral sense# namel # that Christ as man had the *nowledge of ,od# and ne$ertheless was unwilling to share the *nowledge of so man things with His disciples and posterit ' &.C- C-' Christ did not alwa s ha$e the consciousness of His Messianic dignit ' &.CA CA' The resurrection of the Sa$ior is not properl a fact of the historical order# )ut a fact of the purel supernatural order# neither demonstrated nor demonstra)le# and which the Christian conscience graduall deri$ed from other sources' &.CB CB' Faith in the resurrection of Christ was from the )eginning not so much of the fact of the resurrection itself# as of the immortal life of Christ with ,od' &.C/ C/' The doctrine of the e(piator death of Christ is not e$angelical )ut onl 6auline' &.CF CF' The opinions a)out the origin of the sacraments with which the Fathers of Trent were im)ued# and which certainl had an influence on their dogmatic canons# are far different from those which now rightl o)tain among historical in$estigators of Christianit ' &.E. E.' The sacraments had their origin in this# that the apostles and their successors# swa ed and mo$ed ) circumstances and e$ents# interpreted some idea and intention of Christ' &.E1 E1' The sacraments ha$e this one end# to call to man8s mind the e$er )eneficent presence of the Creator' &.E& E&' The Christian communit has introduced the necessit of )aptism# adopting it as a necessar rite# and adding to it the o)ligation of professing Christianit ' &.EC EC' The practice of conferring )aptism on infants was a disciplinar e$olution# which was one reason for resol$ing the sacrament into two# )aptism and penance' &.EE EE' There is no proof that the rite of the sacrament of confirmation was practiced ) the apostles% )ut the formal distinction )etween the two sacraments# namel # )aptism and confirmation# ) no means goes )ac* to the histor of primiti$e Christianit '

&.E- E-' 0ot all that 6aul sa s a)out the institution of the Eucharist 4 1 Cor' 11:&C+&-5 is to )e ta*en historicall ' &.EA EA' There was no conception in the primiti$e Church of the Christian sinner reconciled ) the authorit of the Church# )ut the Church onl $er graduall )ecame accustomed to such a conception' 1ndeed# e$en after penance was recognized as an institution of the Church# it was not called ) the name# sacrament# for the reason that it would ha$e )een held as a shameful sacrament' &.EB EB' The words of the 9ord: 3=ecei$e e the Hol ,host% whose sins e shall forgi$e the are forgi$en them# and whose sins e shall retain the are retained3 42ohn &.:&&# &C5 # do not refer at all to the sacrament of penance# whate$er the Fathers of Trent were pleased to sa ' &.E/ E/' 2ames in his Epistle 4 2as' -:1E f'5 does not intend to promulgate some sacrament of Christ# )ut to commend a certain pious custom# and if in this custom ) chance he percei$es some means of grace# he does not accept this with that strictness with which the theologians ha$e accepted it# who ha$e esta)lished the notion and the num)er of the sacraments' &.EF EF' As the Christian Supper graduall assumed the nature of a liturgical action# those who were accustomed to preside at the Supper ac>uired the sacerdotal character' &.-. -.' The elders who fulfilled the function of watching o$er gatherings of Christians were instituted ) the apostles as pres) ters or )ishops to pro$ide for the necessar arrangement of the increasing communities# not properl for perpetuating the apostolic mission and power' &.-1 -1' Matrimon could not ha$e emerged as a sacrament of the 0ew 9aw in the Church# since in order that matrimon might )e held to )e a sacrament# it was necessar that a full theological de$elopment of the doctrine on grace and the sacraments ta*e place first' &.-& -&' 1t was foreign to the mind of Christ to esta)lish a Church as a societ upon earth to endure for a long course of centuries% rather# in the mind of Christ the Gingdom of Hea$en together with the end of the world was to come presentl ' &.-C -C' The organic constitution of the Church is not immuta)le% )ut Christian societ # Dust as human societ # is su)Dect to perpetual e$olution' &.-E -E' The dogmas# the sacraments# the hierarch # as far as pertains )oth to the notion and to the realit # are nothing )ut interpretations and the e$olution of the Christian intelligence# which ha$e increased and perfected the little germ latent in the ,ospel' &.-- --' Simon 6eter ne$er e$en suspected that the primac of the Church was entrusted to him )

Christ' &.-A -A' The =oman Church )ecame the head of all the churches not ) the ordinances of di$ine 6ro$idence# )ut purel ) political factors' &.-B -B' The Church shows herself to )e hostile to the ad$ances of the natural and theological sciences' &.-/ -/' Truth is no more immuta)le than man himself# inasmuch as it is e$ol$ed with him# in him# and through him' &.-F -F' Christ did not teach a defined )od of doctrine applica)le to all times and to all men# )ut rather )egan a religious mo$ement adapted# or to )e adapted to different times and places' &.A. A.' Christian doctrine in its )eginnings was+2udaic# )ut through successi$e e$olutions it )ecame first 6auline# then 2ohannine# and finall Hellenic and uni$ersal' &.A1 A1' 1t can )e said without parado( that no chapter of Scripture# from the first of ,enesis to the last of the Apocal pse# contains doctrine entirel identical with that which the Church hands down on the same su)Dect# and so no chapter of Scripture has the same sense for the critic as for the theologian' &.A& A&' The principal articles of the Apostles8 Creed did not ha$e the same meaning for the Christians of the earliest times as the ha$e for the Christians of our time' &.AC AC' The Church shows herself une>ual to the tas* of preser$ing the ethics of the ,ospel# )ecause she clings o)stinatel to immuta)le doctrines which cannot )e reconciled with present da ad$ances' &.AE AE' The progress of the sciences demands that the concepts of Christian doctrine a)out ,od# creation# re$elation# the 6erson of the 1ncarnate <ord# the redemption# )e recast' &.A- A-' 6resent da Catholicism cannot )e reconciled with true science# unless it )e transformed into a *ind of nondogmatic Christianit # that is# into a )road and li)eral 6rotestantism' &.A-a Censure of the Hol 6ontiff: 3His Holiness has appro$ed and confirmed the decree of the Most Eminent Fathers# and has ordered that all and e$er proposition enumerated a)o$e )e held as condemned and proscri)ed3 4See also n' &11E5' 7etrothal and Marriage M

4From the Decree 0e temere of the Hol Council# August &# 1F.B5 &.AA 7etrothal'++1' Those )etrothals alone are held $alid and carr canonical effects# which ha$e )een contracted in writing signed ) the parties# and either ) the pastor or ordinar of the place# or at least ) two witnesses' &.AB Marriage'111' The a)o$e marriages are $alid# which are contracted in the presence of the pastor or ordinar of the place# or a priest delegated ) either of the two# and at least two witnesses' ' ' ' &.A/ H11' 1f the danger of death is imminent# when the pastor or ordinar of the place# or a priest delegated ) either of the two cannot )e had# out of consideration for the conscience !of the )etrothed" and !if occasion warrants" for legitimizing offspring# marriage can )e $alidl and licitl contracted in the presence of an priest and two witnesses' &.AF Hlll' 1f it happens that in some region the pastor or ordinar of the place or priest delegated ) them# in the presence of whom marriage can )e cele)rated# cannot )e had# and this condition of things has lasted now for a month# the marriage can )e $alidl and licitl entered upon after a formal consent has )een gi$en ) the )etrothed in the presence of two witnesses' &.B. Il' Sec' 1' All who ha$e )een )aptized in the Catholic Church and ha$e )een con$erted to her from heres or schism# e$en if one or the other has afterwards apostasized# as often as the enter upon mutual )etrothal or marriage# are )ound ) the laws a)o$e esta)lished' Sec' &' The also hold for the same Catholics mentioned a)o$e# if the contract )etrothal or marriage with non+Catholics# whether )aptized or not )aptized# e$en after ha$ing o)tained dispensation from the impediment of mi(ed marriage# or of difference of worship# unless it has otherwise )een esta)lished ) the Hol See for some particular place or region' Sec' C' 0on+Catholics# whether )aptized or not )aptized# if the ma*e contracts )etween themsel$es# are nowhere )ound to *eep the Catholic form of )etrothal or of marriage' 9et the present decree lawfull pu)lished and promulgated )e *ept ) its transmission to the ordinaries of places% and let what has )een disposed in it )egin to ha$e the force of law e$er where# from the solemn da of the 6asch of the =esurrection D'0'1'C' 4April 1F5 of ne(t ear# 1F./' The False Doctrines of the Modernists M 4From the Enc clical# 36ascendi dominici gregis#3 Sept' /# 1F.B5

&.B1 Since it is a $er cle$er artifice on the part of the modernists !for the are rightl so+called in general" not to set forth their doctrines arranged in orderl fashion and collected together# )ut as if scattered# and separated from one another# so that the seem $er $ague and# as it were# ram)ling# although on the contrar the are strong and constant# it is well# Henera)le 7rothers# first to present these same doctrines here in one $iew# and to show the ne(us ) which the coalesce with one another# that we ma then e(amine the causes of the errors and ma prescri)e the remedies to remo$e the calamit ' ' ' ' 7ut# that we ma proceed in orderl fashion in a rather a)struse su)Dect# this must )e noted first of all# that e$er modernist pla s se$eral roles# and# as it were# mingles in himself# !1" the philosopher of course# !11" the )elie$er# !111" the theologian# !1H" the historian# !H" the critic# !Hl" the apologist# !H11" the reformer' All these roles he must distinguish one ) one# who wishes to understand their s stem rightl # and to discern the antecedents and the conse>uences of their doctrines' &.B& 415 0ow# to )egin with the philosopher# the modernists place the foundation of their religious philosoph in that doctrine which is commonl called agnosticism' 6erforce# then# human reason is entirel restricted to phenomena# namel # things that appear# and that appearance ) which the appear% it has neither the right nor the power to transgress the limits of the same' Therefore# it cannot raise itself to ,od nor recognize His e(istence# e$en through things that are seen' Hence# it is inferred that ,od can ) no means )e directl an o)Dect of science% et# as far as pertains to histor # that He is not to )e considered an historical su)Dect'++Moreo$er# granting all this# e$er one will easil see what )ecomes of 0atural Theolog # of the moti$es of credi)ilit # of e(ternal re$elation' These# of course# the modernists completel spurn# and relegate to intellectualism# an a)surd s stem# the sa # and long since dead' 0or does the fact that the Church has $er openl condemned such portentous errors restrain them# for the Hatican S nod so decreed: 31f an one# etc'#3 4see n' 1/.A f'# 1/1&5' &.BC 7ut in what wa do the Modernists pass from agnosticism# which consists onl in nescience# to scientific and historic atheism# which on the other hand is entirel posited in denial% so# ) what law of reasoning is the step ta*en from that state of ignorance as to whether or not ,od inter$ened in the histor of the human race# to the e(planation of the same histor # lea$ing ,od out altogether# as if He had not reall inter$ened# he who can well *nows' @et# this is fi(ed and esta)lished in their minds# that science as well as histor should )e atheistic# in whose limits there can )e place onl for phenomena# ,od and whate$er is di$ine )eing utterl thrust aside'++As a result of this most a)surd teaching we shall soon see clearl what is to )e held regarding the most sacred person of Christ# the m steries of His life and death# and li*ewise a)out His resurrection and ascension into hea$en' &.BE @et this agnosticism is to )e considered onl as the negati$e part of the s stem of the modernists% the positi$e consists# as the sa # in $ital immanence' 0aturall # the thus proceed from one to the other of these parts'++=eligion# whether this )e natural or supernatural# must# Dust as an

fact# admit of some e(planation' 7ut the e(planation# with natural theolog destro ed and the approach to re$elation )arred ) the reDection of the arguments of credi)ilit # with e$en an e(ternal re$elation utterl remo$ed# is sought in $ain outside man' 1t is# then# to )e sought within man himself% and# since religion is a form of life# it is to )e found entirel within the life of man' From this is asserted the principle of religious 1mmanence' Moreo$er# of e$er $ital phenomenon# to which it has Dust )een said religion )elongs# the first actuation# as it were# is to )e sought in a certain need or impulsion% )ut# if we spea* more specificall of life# the )eginnings are to )e posited in a *ind of motion of the heart# which is called a sense' Therefore# since ,od is the o)Dect of religion# it must )e concluded a)solutel that faith# which is the )eginning and the foundation of an religion# must )e located in some innermost sense# which has its )eginning in a need for the di$ine' Moreo$er# this need for the di$ine# since it is felt onl in certain special surroundings# cannot of itself pertain to the realm of consciousness# )ut it remains hidden at first )eneath consciousness# or# as the sa with a word )orrowed from modern philosoph # in the su)consciousness# where# too# its root remains hidden and undetected'++Someone perhaps will as* in what wa does this need of the di$ine# which man himself percei$es within himself# finall e$ol$e into religionQ To this the modernists repl : 3Science and histor are included within a twofold )oundar : one e(ternal# that is the $isi)le world% the other internal# which is consciousness' <hen the ha$e reached one or the other# the are una)le to proceed further# for )e ond these )oundaries is the un*nowa)le' 1n the presence of this un*nowa)le# whether this )e outside man and )e ond the percepti)le world of nature# or lies concealed within the su)consciousness# the need of the di$ine in a soul prone to religion# according to the tenets of fideism# with no Dudgment of the mind anticipating# e(cites a certain peculiar sense% )ut this sense has the di$ine realit itself# not onl as its o)Dect )ut also as its intrinsic cause implicated within itself# and somehow unites man with ,od'3 This sense# moreo$er# is what the modernists call ) the name of faith# and is for them the )eginning of religion' &.B- 7ut this is not the end of their philosophizing# or more correctl of their ra$ing' For in such a sense the modernists find not onl faith# )ut together with faith and in faith itself# as the understand it# the affirm that there is place for re$elation' For will an one as* whether an thing more is needed for re$elationQ Shall we not call that religious sense that appears in the conscience 3re$elation#3 or at least the )eginning of re$elation% wh not ,od himself# although rather confusedl # manifesting Himself to souls in the same religious senseQ 7ut the add: Since ,od is ali*e )oth o)Dect and cause of faith# that re$elation is e>uall of ,od and from ,od# that is# it has ,od as the =e$ealer as well as the =e$ealed' From this# moreo$er# Henera)le 7rothers# comes that a)surd affirmation of the modernists# according to which an religion according to its $arious aspects is to )e called natural and also supernatural' From this# consciousness and re$elation ha$e interchangea)le meanings' From this is the law according to which religious consciousness is handed down as a uni$ersal rule# to )e e>uated completel with re$elation# to which all must su)mit# e$en the supreme power in the Church# whether this teaches or legislates on sacred matters or discipline'

&.BA @et in all this process# from which according to the modernists# faith and re$elation come forth# one thing is especiall to )e noted# indeed of no small moment )ecause of the historico+ critical se>uences which the pr from it' For the un*nowa)le# of which the spea*# does not present itself to faith as something simple or alone# )ut on the contrar adhering closel to some phenomenon# which# although it pertains to the fields of science and histor # et in some wa passes )e ond stem# whether this phenomenon )e a fact of nature containing some secret within itself# or )e an man whose character# actions# and words do not seem possi)le of )eing reconciled with the ordinar laws of histor ' Then faith# attracted ) the un*nowa)le which is united with the phenomenon# em)races the whole phenomenon itself and in a manner permeates it with its own life' 0ow from this two things follow: first# a *ind of transfiguration of the phenomenon ) elation# that is# a)o$e its true conditions# ) which its matter )ecomes more suita)le to clothe itself with the form of the di$ine# which faith is to introduce% second# some sort of disfiguration# !we ma call it such" of the same phenomenon# arising from the fact that faith attri)utes to it# when di$ested of all adDuncts of place and time# what in fact it does not possess% and this ta*es place especiall when phenomena of times past are concerned# and the more full as the are the older' From this twofold source the modernists again deri$e two canons# which# when added to another alread )orrowed from agnosticism# constitute the foundations of historical criticism' The su)Dect will )e illustrated ) an e(ample# and let us ta*e that e(ample from the person of Christ' 1n the person of Christ# the sa # science and histor encounter nothing e(cept the human' Therefore# ) $irtue of the first canon deduced from agnosticism whate$er is redolent of the di$ine must )e deleted from His histor ' Furthermore# ) $irtue of the second canon the historical person of Christ was transfigured ) faith% therefore# whate$er raises it a)o$e historical conditions must )e remo$ed from it' Finall # ) $irtue of the third canon the same person of Christ is disfigured ) faith% therefore# words and deeds must )e remo$ed from it# whate$er# in a word# does not in the least correspond with His character# state# and education# and with the place and time in which He li$ed' A wonderful method of reasoning indeedP 7ut this is the criticism of the modernists' &.BB Therefore# the religious sense# which through $ital immanence comes forth from the hiding places of the su)consciousness# is the germ of all religion# and the e(planation li*ewise of e$er thing which has )een or is to )e in an religion' Such a sense# crude in the )eginning and almost unformed# graduall and under the influence of that m sterious principle# whence it had its origin# matured with the progress of human life# of which# as we ha$e said# it is a *ind of form' So# we ha$e the origin of an religion# e$en if supernatural% the are# of course# mere de$elopments of the religious sense' And let no one thin* that the Catholic religion is e(cepted% rather# it is entirel li*e the rest% for it was )orn in the consciousness of Christ# a man of the choicest nature# whose li*e no one has e$er )een or will )e# ) the process of $ital immanence' ' ' ' 4adduced ) can' C of the Hatican Council on re$elation% see n' 1/./5' &.B/ @et up to this point# Henera)le 7rethren# we ha$e disco$ered no place gi$en to the intellect'

7ut it# too# according to the doctrine of the modernists# has its part in the act of faith' 1t is well to notice ne(t in what wa ' 1n that sense# the sa # which we ha$e mentioned rather often# since it is sense# not *nowledge# ,od presents himself to man# )ut so confusedl and disorderl that He is distinguished with difficult # or not at all# ) the su)Dect )elie$er' 1t is necessar # therefore# that this sense )e illuminated ) some light# so that ,od ma completel stand out and )e separated from it' 0ow# this pertains to the intellect# whose function it is to ponder and to institute anal sis# ) which man first )rings to light the $ital phenomena arising within him# and then ma*es them *nown ) words' Hence the common e(pression of the modernists# that the religious man must thin* his faith'++The mind then# encountering this sense# reflects upon it and wor*s on it# as a painter who )rightens up the faded outline of a picture to )ring it out more clearl # for essentiall thus does one of the teachers of the modernists e(plain the matter' Moreo$er# in such a wor* the mind operates in a twofold wa : first# ) a natural and spontaneous act it presents the matter in a simple and popular Dudgment% )ut then after reflection and deeper consideration# or# as the sa # ) ela)orating the thought# it spea*s forth its thoughts in secondar Dudgmeets# deri$ed# to )e sure# from the simple first# )ut more precise and distinct' These secondar Dudgments# if the are finall sanctioned ) the supreme magisterium of the Church# will constitute dogma' &.BF Thus# then# in the doctrine of the modernists we ha$e come to an outstanding chapter# namel # the origin of dogma and the inner nature of dogma' For the place the origin of dogma in those primiti$e simple formulae# which in a certain respect are necessar for faith% for re$elation# to actuall )e such# re>uires a clear *nowledge of ,od in consciousness' @et the dogma itself# the seem to affirm# is properl contained in the secondar formulae'++Furthermore# to ascertain its nature we must in>uire a)o$e all what re$elation inter$enes )etween the religious formulae and the religious sense of the soul' 7ut this he will easil understand# who holds that such formulae ha$e no other purpose than to suppl the means ) which he !the )elie$er" ma gi$e himself an account of his faith' Therefore# the are midwa )etween the )elie$er and his faith% )ut as far as faith is concerned# the are inade>uate signs of its o)Dect# usuall called s m)olae% in their relationship to the )elie$er# the are mere instruments' ++So ) no means can it )e maintained that the a)solutel contain the truth% for# insofar as the are s m)ols# the are images of the truth# and so are to )e accommodated to the religious sense# according as this refers to man% and as instruments the are the $ehicles of truth# and so the are in turn to )e adapted to man# insofar as there is reference to the religious sense' 7ut the o)Dect of the religious sense# inasmuch as it is contained in the a)solute# has infinite aspects of which now one# now another can appear' 9i*ewise# the man who )elie$es can ma*e use of $ar ing conditions' Accordingl # also# the formulae which we call dogma should )e su)Dect to the same $icissitudes# and so )e lia)le to change' Thus# then# the wa is open to the intrinsic e$olution of dogma'++Surel an infinite piling up of sophisms# which ruin and destro all religion' &./. @et that dogma not onl can )ut ought to )e e$ol$ed and changed# e$en the modernists themsel$es in fragmentar fashion affirm# and this clearl follows from their principles' For among

the chief points of doctrine the hold this# which the deduce from the principle of $ital immanence# that religious formulae# to )e reall religious and not onl intellectual speculations# should )e ali$e# and should li$e the life of the religious sense' This is not to )e understood thus# as if these formulae# especiall if merel imaginati$e# were in$ented for the religious sense% for their origin is of no concern# nor is their num)er or >ualit # )ut as follows: that the religious sense# appl ing some modification# if necessar # should Doin them to itself $itall ' Jf course# in other words# it is necessar that the primiti$e formula )e accepted ) the heart and sanctioned ) it% li*ewise that the la)or ) which the secondar formulae are )rought forth )e under the guidance of the heart' Hence it happens that these formulae# to )e $ital# should )e and should remain adapted ali*e to the faith and to the )elie$er' Therefore# if for an cause such an adaptation should cease# the lose the original notions and need to )e changed'++Furthermore# since this power and the fortune of the dogmatic formulae are so unsta)le# it is no wonder that the are such an o)Dect of ridicule and contempt to modernists# who sa nothing to the contrar and e(tol nothing )ut the religious sense and religious life' And so the most )oldl attac* the Church as mo$ing on a path of error# )ecause she does not in the least distinguish the religious and moral force from the superficial significance of the formulae# and ) clinging with $ain la)or and most tenaciousl to formulae de$oid of meaning# permits religion itself to collapse'++ Surel # 3)lind and leaders of the )lind3 4Matt' 1-:1E5 are the who# puffed up ) the proud name of science# reach such a point in their ra$ing that the per$ert the eternal concept of truth# and the true sense of religion ) introducing a new s stem# 3in which from an e(aggerated and un)ridled desire for no$elt # truth is not sought where it certainl e(ists# and neglecting the hol and apostolic traditions# other doctrines empt # futile# uncertain# and unappro$ed ) the Church are adopted# on which men in their e(treme $anit thin* that truth itself is )ased and maintained'88M So much# Henera)le 7rothers# for the modernist as a philosopher' &./1 4115 0ow if# on ad$ancing to the )elie$er# one wishes to *now how he is distinguished from the philosopher among the modernists# this must )e o)ser$ed that# although the philosopher admits the realit of the di$ine as the o)Dect of faith# et this realit is not found ) him an where e(cept in the heart of the )elie$er# since it is the o)Dect of sense and of affirmation# and so does not e(ceed the confines of phenomena% furthermore# whether that realit e(ists in itself outside that sense and affirmation# the philosopher passes o$er and neglects' Jn the other hand for the modernist )elie$er it is esta)lished and certain that the realit of the di$ine definitel e(ists in itself# and certainl does not depend on the )elie$er' 7ut if ou as* on what then the assertion of the )elie$er rests# the will repl : 1n the personal e(perience of e$er man'++1n this affirmation# while the )rea* with the rationalists# to )e sure# et the fall in with the opinion of 6rotestants and pseudom stics 4cf' n' 1&BC5' For the e(plain the su)Dect as follows: that in the religious sense a *ind of intuition of the heart is to )e recognized# ) which man directl attains the realit of ,od# and draws from it such con$iction of the e(istence of ,od and of the action of ,od )oth within and without man# that it surpasses ) far all con$iction that can )e sought from science' The esta)lish# then# a true e(perience and one superior to an rational e(perience' 1f an one# such as the

rationalists# den this# the sa that this arises from the fact that he is unwilling to esta)lish himself in the moral state which is re>uired to produce the e(perience' Furthermore# &./& this e(perience# when an one has attained it# properl and trul ma*es a )elie$er'++How far we are here from Catholic teachings' <e ha$e alread seen 4cf' n' &.B&5 such fa)rications condemned ) the Hatican Council' <hen these errors ha$e once )een admitted# together with others alread mentioned# we shall e(press )elow how open the wa is to atheism' 1t will )e well to note at once that from this doctrine of e(perience Doined with another of s m)olism# an religion# not e$en e(cepting paganism# must )e held as true' For wh should not e(periences of this *ind not occur in an religionQ 1n fact# more than one asserts that the ha$e occurred' 7 what right will modernists den the truth of an e(perience which an 1slamite affirms# and claim true e(periences for Catholics aloneQ 1n fact# modernists do not den this% on the contrar some rather o)scurel # others $er openl contend that all religions are true' 7ut it is manifest that the cannot thin* otherwise' For on what )asis# then# should falsit ha$e )een attri)uted to an religion according to their preceptsQ Surel it would )e either )ecause of the falsit of the religious sense or )ecause a false formula was set forth ) the intellect' 0ow the religious sense is alwa s one and the same# although sometimes it is more imperfect% )ut that the intellectual formula )e true# it is enough that it respond to the religious sense and to the human )elie$er# whate$er ma )e the character of the perspicacit of the latter' 1n the conflict of different religions the modernists might )e a)le to contend for one thing at most# that the Catholic religion# inasmuch as it is the more $i$id# has more truth% and li*ewise that it is more worth of the name of Christian# inasmuch as it corresponds more full with the origins of Christianit ' &./C There is something else )esides in this part of their doctrine# which is a)solutel inimical to Catholic truth' For the precept regarding e(perience is applied also to tradition# which the Church has hitherto asserted# and utterl destro s it' For the modernists understand tradition thus: that it is a *ind of communication with others of an original e(perience# through preaching ) means of the intellectual formula' To this formula# therefore# )esides# as the sa # representati$e force# the ascri)e a *ind of suggesti$e power# not onl to e(cite in him who )elie$es the religious sense# which perchance is )ecoming sluggish# and to restore the e(perience once ac>uired# )ut also to gi$e )irth in them who do not et )elie$e# to a religious sense for the first time# and to produce the e(perience' Thus# moreo$er# religious e(perience is spread widel among the people% and not onl among those who are now in e(istence# )ut also among posterit # )oth ) )oo*s and ) oral transmission from one to another'++7ut this communication of e(perience sometimes ta*es root and flourishes% sometimes it grows old suddenl # and dies' Moreo$er# to flourish is to the modernists an argument for truth% for the hold truth and life to )e the same' Therefore# we ma infer again: that all religions# as man as e(ist# are true% for otherwise the would not )e ali$e' &./E 0ow with our discussion )rought to this point# Henera)le 7rethren# we ha$e enough and more to consider accuratel what relationship the modernists esta)lish )etween faith and science%

furthermore# histor # also# is classed ) them under this name of science'++And in the first place# indeed# it is to )e held that the o)Dect+matter of the one is entirel e(traneous to the o)Dect+matter of the other and separated from it' For faith loo*s onl to that which science professes to )e un*nowa)le to itself' Hence to each is a different dut : science is concerned with phenomena where there is no place for faith% faith# on the other hand# is concerned with the di$ine# of which science is totall ignorant' Thus# finall # it is settled that there can ne$er )e dissension )etween faith and science% for if each holds its own place# the will ne$er )e a)le to meet each other# and so contradict each other' 1f an persons ) chance o)Dect to this# on the ground that certain things occur in $isi)le nature which pertain also to faith# as# for e(ample# the human life of Christ# the modernists will den it' For# although these things are classified with phenomena# et# insofar as the are im)ued with the life of faith# and in the manner alread mentioned ha$e )een transfigured and disfigured ) faith 4cf' n' &.BA5# the ha$e )een snatched awa from the sensi)le world and transferred into material for the di$ine' Therefore# to him who as*s further whether Christ performed true miracles and reall di$ined the future% whether He trul rose from the dead and ascended into hea$en# agnostic science will gi$e a denial# faith an affirma+ tion% et as a result of this there will )e no conflict )etween the two' For one# addressing philosophers as a philosopher# namel # contemplating Christ onl according to historical realit # will den % the other# spea*ing as a )elie$er with )elie$ers# $iewing the life of Christ as it is li$ed again ) the faith and in the faith# will affirm' &./- A great mista*e# howe$er# is made as a result of this ) an one who thin*s that he can )elie$e that faith and science are su)Dect to each other in no wa at all' For# as regards science he does indeed thin* rightl and trul % )ut it is otherwise with faith# which must )e said to )e su)Dect to science not onl on one# )ut on three grounds' For# first# we must o)ser$e that in an religious fact# after the di$ine realit has )een ta*en awa # and whate$er e(perience he who )elie$es has of it# all other things# especiall religious formulae# do not pass )e ond the confines of phenomena# and so fall under science' 7 all means let it )e permitted the )elie$er# if he wills# to go out of the world# et as long as he remains in it# whether he li*es it or not# he will ne$er escape the laws# the o)ser$ations# the Dudgments of science and histor '++Furthermore# although it is said that ,od is the o)Dect of faith alone# this is to )e granted with regard to the di$ine realit # )ut not with regard to the idea of ,od' For this is su)Dect to science# which# while it philosophizes in the logical order# as the sa # attains also what is a)solute and ideal' Therefore# philosoph or science has the right to learn a)out the idea of ,od# and to direct it in its e$olution# and# if an thing e(traneous enters it# to correct it' Hence the a(iom of the modernists: =eligious e$olution should )e reconciled with the moral and the intellectual# that is# as one teaches whom the follow as a master# it should )e su)Dect to them'++Finall it happens that ,od does not suffer dualit within Himself# and so the )elie$er is urged on ) an innermost force so to harmonize faith with science that it ne$er disagrees with the general idea which science sets forth a)out the entire uni$erse' Thus# then# is it effected that science is entirel freed from faith# that faith on the other hand# howe$er much it is proclaimed to )e e(traneous to science# is su)Dect to it'++All this# Henera)le 7rethren# is contrar to what 6ius 1I#

Jur predecessor# handed down teaching: 31t is the dut of philosoph # in those matters which pertain to religion# not to dominate )ut to ser$e# not to prescri)e what is to )e )elie$ed# )ut to em)race what is to )e )elie$ed with reasona)le o)edience# and not to e(amine the depths of the m steries of ,od# )ut to re$ere them piousl and hum)l 'M The modernists completel in$ert the matter% so what Jur predecessor# ,regor 1I# similarl wrote a)out certain theologians of his age can )e applied to these: 3Some among ou# distended li*e )ladders ) the spirit of $anit # stri$e ) no$elt to cross the )oundaries fi(ed ) the Fathers% twisting the meaning of the sacred te(t ' ' ' to the philosophical teaching of the rationalists# to ma*e a show of science# not for an )enefit to their hearers' ' ' ' These men# lead astra ) $arious strange doctrines# reduce the head to the tail# and force the >ueen to ser$e the handmaid'88M &./A This# surel # will )e >uite clear to one who o)ser$es how the modernists act >uite in conformit with what the teach' For much seems to ha$e )een written and spo*en ) them in contrar fashion so that one might easil thin* them dou)tful and uncertain' 7ut this ta*es place deli)eratel and ad$isedl # namel # in accord with the opinion which the hold on the mutual e(clusion of faith and science' Thus in their )oo*s we find certain things which a Catholic entirel appro$es# et on turning the page certain things which one could thin* were dictated ) a rationalist' So# when writing histor the ma*e no mention of the di$init of Christ# )ut when preaching in the churches the profess it most strongl ' 9i*ewise# when discussing histor the ha$e no place for the Councils and the Fathers# )ut when teaching catechism# the refer to the former and the latter with respect' Thus# too# the separate theological and pastoral e(egesis from the scientific and the historical' Similarl # on the principle that science in+ no wise depends on faith# when the are treating of philosoph # histor # and criticism# with no special horror a)out following in the trac*s of 9uther 4cf' n' BAF5# the displa in e$er wa a contempt for Catholic precepts# the Hol Fathers# the Ecumenical S nods# and the ecclesiastical magisterium% and if the are criticized for this# the complain that the are )eing depri$ed of their freedom' Finall # professing that faith must )e made su)Dect to science# the re)u*e the Church generall and openl # )ecause she refuses most resolutel to su)Dect and accommodate her teachings to the opinions of philosoph % )ut the # repudiating the old theolog for this purpose# endea$or to )ring in the new# which follows the ra$ings of the philosophers' &./B 41115 Here now# Henera)le 7rethren# we approach the stud of the modernists in the theological arena# a rough tas* indeed# )ut to )e disposed of )riefl ' 1t is a >uestion# indeed# of conciliating faith with science# and this in no other wa than ) su)Decting one to the other' 1n this field the modernist theologian ma*es use of the same principles that we saw emplo ed ) the philosopher# and he adapts them to the )elie$er% we mean the principles of immanence and s m)olism' Thus# moreo$er# he accomplishes the tas* most easil ' 1t is held as certain ) the philosopher that the principle of faith is immanent% it is added ) the )elie$er that this principle is ,od% and he himself !the theologian" concludes: ,od# then# is immanent in man' From this comes theological immanence' Again# to the philosopher it is certain that the representations of the o)Dect

of faith are onl s m)olical% to the )elie$er# li*ewise# it is certain that the o)Dect of faith is ,od in Himself% so the theologian gathers that the representations of the di$ine realit are s m)olical' From this comes theological s m)olism'++Surel the greatest errors# and how pernicious each is will )e clear from an e(amination of the conse>uences'++For to spea* at once a)out s m)olism# since such s m)ols are s m)ols with regard to their o)Dect# )ut with regard to the )elie$er are instruments# the )elie$er must first of all )e on his guard# the sa # lest he cling too much to the formula# as formula# )ut he must ma*e use of it onl that he ma fasten upon the a)solute truth# which the formula at the same time unco$ers and co$ers# and struggles to e(press without e$er attaining it' 7esides# the add# such formulae are to )e applied ) the )elie$er insofar as the help him% for the are gi$en as a help# not as a hindrance# with full esteem indeed# which out of social respect is due the formulae which the pu)lic magisterium has Dudged suita)le for e(pressing the common consciousness# as long# of course# as the same magisterium shall not declare otherwise' 7ut regarding immanence what the modernists mean reall # is difficult to show# for the do not all ha$e the same opinion' There are some who hold on this su)Dect# that ,od wor*ing in man is more intimatel present in him than man is e$en in himself% which# if rightl understood# )ears no reproach' Jthers on this matter la down that the action of ,od is one with the action of nature# as the action of the first cause is one with that of the second cause# which reall destro s the supernatural order' Finall # others so e(plain it in a wa that causes a suspicion of a pantheistic meaning% et this fittingl coincides with the rest of their doctrines' &.// 0ow to this a(iom of immanence is added another which we can call di$ine permanence% these two differ from each other in a)out the same wa as pri$ate e(perience does from e(perience transmitted ) tradition' An e(ample will illustrate the point# and let us ta*e it from the Church and the sacraments' The Church# the sa # and the sacraments are ) no means to )e )elie$ed as ha$ing )een instituted ) Christ Himself' Agnosticism stipulates this# which recognizes nothing )ut the human in Christ# whose religious conscience# li*e that of the rest of men# was formed graduall % the law of immanence stipulates this# which reDects e(ternal applications# to use their terms% li*ewise the law of e$olution stipulates this# which demands time and a certain series of circumstances Doined with it# that the germs ma )e e$ol$ed% finall # histor stipulates this# which shows that such in fact has )een the course of the thing' @et it is to )e held that the Church and the sacraments ha$e )een mediatel esta)lished ) the Christ' 7ut howQ All Christian consciences# the affirm# were in a wa $irtuall included in the conscience of Christ# as the plant in the seed' Moreo$er# since the germs li$e the life of the seed# all Christians are to )e said to li$e the life of Christ' 7ut the life of Christ according to faith is di$ine% thus# also# is the life of Christians' 1f# then# this life in the course of the ages ga$e origin to the Church and the sacraments# >uite rightl will such an origin )e said to )e from Christ# and )e di$ine' Thus the effect completel that the Sacred Scriptures also are di$ine# and that dogmas are di$ine'++<ith this# then# the theolog of the modernists is essentiall completed' Surel a )rief pro$ision# )ut $er a)undant for him who professes that science must alwa s )e o)e ed# whate$er it orders' E$er one will easil see for himself the application of these principles to the other matters which we shall mention'

&./F ?p to this point we ha$e touched upon the origin of faith and its nature' 7ut since faith has man outgrowths# chiefl the Church# dogma# worship# and de$otions# the 7oo*s which we call 3sacred#3 we should in>uire what the modernists teach a)out these also' To ta*e dogma as a )eginning# it has alread )een shown a)o$e what its origin and nature are 4n' &.BF f'5' 1t arises from a *ind of impulse or necessit # ) $irtue of which he who )elie$es ela)orates his own thoughts so that his own conscience and that of others ma )e the more clarified' This la)or consists entirel in in$estigating and in refining the primiti$e formula of the mind# not indeed in itself# according to the logical e(planation# )ut according to circumstances# or $itall # as the sa # in a manner less easil understood' Hence it happens that around that formula certain secondar formulae# as <e ha$e alread indicated# graduall come into )eing 4cf' n' &.B/5% these afterwards )rought together into one )od # or into one edifice of faith# as responding to the common consciousness# are called dogma' From this the dissertations of the theologians are to )e well distinguished# which# although the do not li$e the life of dogma# are not at all useless# not onl for harmonizing religion with science and for remo$ing disagreements )etween them# )ut also for illumining and protecting religion from without# e$en perchance as a means for preparing material for some new future dogma'++1t would ) no means ha$e )een necessar to discuss worship at length# did not the sacraments also come under this term# on which the errors of the modernists are most serious' The sa that worship arises from a twofold impulse or necessit % for# as we ha$e seen# all things in their s stem are said to come into e(istence ) innermost impulses or necessities' The first need is to attri)ute something sensi)le to religion% the second is to e(press it# which surel cannot )e done without a sensi)le form# or consecrating acts which we call sacraments' 7ut for the modernists sacraments are mere s m)ols or signs# although not lac*ing efficac ' To point out this efficac # the ma*e use of the e(ample of certain words which are popularl said to ha$e caught on# since the ha$e concei$ed the power of propagating certain ideas which are $igorous and especiall sha*e the mind' 2ust as these words are ordered in relation to ideas# so are the sacraments to the religious sense# nothing more' Surel the would spea* more clearl if the affirm that the sacraments were instituted solel to nourish faith' 7ut this the S nod of Trent has condemned: 31f an one sa s that these sacraments were instituted solel to nourish the faith# let him )e anathema3 4n' /E/5' &.F. <e ha$e alread touched somewhat on the nature and origin of the Sacred 7oo*s' According to the principles of the modernists one could well descri)e them as a collection of e(periences# not such as come in general to e$er one# )ut e(traordinar and distinguished# which ha$e )een had in e$er religion'++6recisel thus do the modernists teach a)out our )oo*s of )oth the Jld and the 0ew Testament' @et# in accord with their own opinions the note $er shrewdl that# although e(perience )elongs to the present# et one can assume it e>uall of the past and of the future# inasmuch as naturall he who )elie$es either# li$es the past ) recollection in the manner of the present# or the future ) anticipation' Moreo$er# this e(plains how the historical and apocal ptic )oo*s can )e classified among the Sacred 7oo*s' Thus# then# in these 7oo*s ,od certainl spea*s through the )elie$er# )ut as the theolog of the modernists puts it# onl ) immanence and $ital

permanence'++<e shall as*# what then a)out inspirationQ This# the repl # is ) no means distinguished from that impulse# unless perhaps in $ehemence# ) which the )elie$er is stimulated to re$eal his faith ) word or writing' <hat we ha$e in poetic inspiration is similar% wherefore a certain one said: 3,od is in us# when he stirs we are inflamed'3 M 1n this wa ,od should )e called the )eginning of the inspiration of the Sacred 7oo*s'++Furthermore# regarding this inspiration# the modernists add that there is nothing at all in the Sacred 7oo*s that lac*s such inspiration' <hen the affirm this one would )e inclined to )elie$e them more orthodo( than some in more recent times who restrict inspiration somewhat as# for e(ample# when the introduce so+called tacit citations' 7ut this is mere words and pretense on their part' For# if we Dudge the 7i)le according to the precepts of agnosticism# namel # as a human wor* written ) men for men# although the theologian is granted the right of calling it di$ine ) immanence# Dust how can inspiration )e forced into itQ 0ow# the modernist assuredl asserts a general inspiration of the Sacred 7oo*s# )ut admits no inspiration in the Catholic sense' &.F1 <hat the school of modernists imagines a)out the Church offers a richer field for discussion'++The la down in the )eginning that the Church arose from a twofold necessit : one in an )elie$er# especiall in him who has found an original and special e(perience# to communicate his faith to others% the other# after faith has communicated among man # in collecti$it to coalesce into a societ and to watch o$er# increase# and propagate the common good' <hat# then# is the ChurchQ 1t is the fruit of the collecti$e conscience# or of the association of indi$idual consciences which# ) $irtue of $ital permanence# depends on some first )elie$er# that is# for Catholics# on Christ' Moreo$er# an societ needs a directing authorit # whose dut it is to direct all associates toward the common end# to foster prudentl the elements of cohesion# which in a religious societ are fulfilled ) doctrine and worship' Hence# the triple authorit in the Catholic Church: disciplinar # dogmatic# liturgical'++0ow the nature of the authorit is to )e gathered from its origin% from its nature# indeed# its rights and duties are to )e sought' 1n past ages a common error was that authorit came to the Church from without# namel # immediatel from ,od% therefore it was rightl held to )e autocratic' 7ut this conception has now grown o)solete' 2ust as the Church is said to ha$e emanated from the collecti$it of consciences# so in li*e manner authorit emanates $itall from the Church itself' Authorit # then# Dust as the Church# originates from religious conscience# and so is su)Dect to the same% and if it spurns this su)ordination# it $eers towards t rann ' Moreo$er# we are now li$ing at a time when the sense of li)ert has grown to its highest point' 1n the ci$il state pu)lic conscience has introduced popular go$ernment' 7ut conscience in man# Dust as life# is onl one' ?nless# then# ecclesiastical authorit wishes to e(cite and foment an intestine war in the conscience of men# it has an o)ligation to use democratic forms !of procedure"# the more for this reason# )ecause unless it does so# destruction threatens' For# surel # he is mad who thin*s that with the sense of li)ert as it now flourishes an recession can e$er ta*e place' 1f it were restricted and chec*ed ) force# it would )rea* forth the stronger# with the destruction ali*e of the Church and religion' All this do the modernists thin*# who as a result are >uite occupied with de$ising wa s to reconcile the authorit of the Church with the li)ert of )elie$ers'

&.F& 7ut the Church has not onl within the walls of its own household those with whom she should e(ist on friendl terms# )ut she has them outside' For the Church does not occup the world all ) herself% other societies occup it e>uall # with which communications and contacts necessaril ta*e place' These rights# then# which are the duties of the Church in relation to ci$il societies# must )e determined# and must not )e determined otherwise than according to the nature of the Church herself# as the modernists ha$e indeed descri)ed to us'++1n this# moreo$er# the clearl use the same rules as were introduced a)o$e for science and faith' There discussion centered on o)Dects# here on ends' So# Dust as ) reason of the o)Dect we see faith and science e(traneous to each other# so the state and Church are e(traneous to each other )ecause of the ends which the pursue% the former pursuing a temporal# the latter a spiritual end' Jf course it was once permitted to su)ordinate the temporal to the spiritual% it was permitted to interDect discussion on mi(ed >uestions# in which the Church was held as mistress and >ueen# since the Church# of course# was declared to ha$e )een instituted ) ,od without intermediar # inasmuch as He is the author of the supernatural order' 7ut all this is repudiated ) philosophers and historians' The state# then# must )e disassociated from the Church# Dust as e$en the Catholic from the citizen' Therefore# an Catholic# since he is also a citizen# has the right and the dut # disregarding the authorit of the Church# pushing aside her wishes# counsels# and precepts# es# spurning her re)u*es# of pursuing what he thin*s is conduci$e to the good of the state' To prescri)e a wa of action for a citizen on an prete(t is an a)use of ecclesiastical power# to )e reDected ) e$er means'++Jf course# Henera)le 7rothers# the source from which all this flows is indeed the $er source which 6ius Hl# Jur predecessor# solemnl condemned 4cf' n' 1-.& f'5 in the Apostolic Constitution# Auctorem fidei' &.FC 7ut it is not enough for the school of modernists that the state should )e separated from the Church' For# Dust as faith# as far as phenomenal elements are concerned# as the sa # should )e su)ordinated to science# so in temporal affairs should the Church )e su)Dect to the state' This# indeed# the do not ) chance sa openl # )ut ) reason of their thin*ing are forced to admit' For la ing down the principle that the state alone has power in temporal matters# if it happens that the )elie$er# not content with internal acts of religion# proceeds to e(ternal acts# as for e(ample# the administration or reception of the sacraments# these will necessaril fall under the dominion of the state' <hat# then# a)out the authorit of the ChurchQ Since this is not e(plained e(cept through e(ternal acts# it will )e entirel responsi)le to the state' J)$iousl forced ) this conclusion# man of the li)eral 6rotestants entirel reDect all e(ternal sacred worship# rather# e$en an e(ternal religious association# and stri$e to introduce indi$idual religion# as the sa ' 7ut if the modernists do not et proceed openl to this point# the as* meanwhile that the Church of her own accord tend in the direction in which the themsel$es impel her# and that she adapt herself to the forms of the state' 0ow these are their ideas on disciplinar authorit '++Jn the other hand# ) far more e$il and pernicious are their opinions on doctrinal and dogmatic power' Jn the magisterium of the Church the comment# for e(ample# as follows: A religious societ can ne$er trul coalesce into one unless the conscience of the associates )e one# and the formula which the use one' 7ut this twofold

unit demands a *ind of common mind whose dut it is to find and determine the formula which corresponds )est with the common conscience% and this mind must ha$e sufficient authorit to impose on the communit the formula which it has determined upon Moreo$er# in this union and fusion# as it were# )oth of the mind which draws up the formula# and of the power which prescri)es it# the modernists place the notion of the magisterium of the Church' Since# then# the magisterium finall arises at some time from the indi$idual consciences and has as a mandate the pu)lic dut to the )enefit of the same consciences# it necessaril follows that the magisterium depends on these# and so must )end to popular forms' Therefore# to prohi)it the consciences of indi$iduals from e(pressing pu)licl and openl the impulses which the feel% to o)struct the wa of criticism where) it impels dogma in the path of necessar e$olutions# is not the use )ut the a)use of the power permitted for the pu)lic weal' Similarl # in the $er use of power# measure and moderation are to )e applied' To censure and proscri)e an )oo* without the *nowledge of the author# without permitting an e(planation# without discussion# is surel $er close to t rann '++Thus# here also a middle course must )e found to preser$e the rights at once of authorit and li)ert ' Meanwhile the Catholic must so conduct himself as to proclaim pu)licl his strict respect for authorit # et not to fail to o)e his own mind'++1n general the prescri)e as follows for the Church: that# since the end of ecclesiastical power pertains onl to the spiritual# all e(ternal trappings must )e a)olished# ) which it is adorned most magnificentl for the e es of the onloo*ers' 1n this the following is completel o$erloo*ed# that religion# although it pertains to souls# is not confined to souls e(clusi$el # and that the honor paid to authorit redounds to Christ as its founder' &.FE Moreo$er# to complete this whole su)Dect of faith and its $arious )ranches# it remains for us# Henera)le 7rethren# to consider finall the precepts of the modernists on the de$elopment of )oth'++Here is a general principle: in a religion which is li$ing nothing is without change# and so there must )e change' From here the ma*e a step to what is essentiall the chief point in their doctrines# namel # e$olution' Dogma# then# Church# worship# the 7oo*s that we re$ere as sacred# e$en faith itself# unless we wish all these to )e powerless# must )e )ound ) the laws of e$olution' This cannot appear surprising to ou# if ou )ear in mind what the modernists ha$e taught on each of these su)Dects' So# granted the law of e$olution# we ha$e the wa of e$olution descri)ed ) the modernists themsel$es' And first# as regards faith' The primiti$e form of faith# the sa # was crude and common to all men# since it had its origin in human nature and human life' Hital e$olution contri)uted progress% to )e sure# not ) the no$elt of forms added to it from the outside# )ut ) the dail increasing per$asion of the religious sense into the conscience' Moreo$er# this progress was made in two wa s: first# in a negati$e wa # ) eliminating an thing e(traneous# as for e(ample# that might come from famil or nation% second# in a positi$e wa # ) the intellectual and moral refinement of man# where) the notion of the di$ine )ecomes fuller and clearer# and the religious sense more accurate' The same causes for the progress of faith are to )e )rought forward as were emplo ed to e(plain its origins' 7ut to these must )e added certain e(traordinar men !whom we call prophets# and of whom Christ is the most outstanding"# not onl )ecause the )ore )efore themsel$es in their li$es and wor*s something m sterious which faith attri)uted to the di$init # )ut

also )ecause the met with new e(periences ne$er had )efore# corresponding to the religious needs of the time of each'++7ut the progress of dogma arises chiefl from this# that impediments to faith ha$e to )e o$ercome# enemies ha$e to )e con>uered# o)Dections ha$e to )e refuted' Add to this a perpetual struggle to penetrate more deepl the things that are contained in the m steries of faith' Thus# to pass o$er other e(amples# it happened in the case of Christ: in Him that di$ine something or other# which faith admitted# was slowl and graduall e(panded# so that finall He was held to )e ,od'++The necessit of accommodating itself to the customs and traditions of the people especiall contri)uted to the e$olution of worship% li*ewise# the necessit of emplo ing the power of certain acts# which the ha$e ac>uired ) usage'++ Finall # the cause of e$olution as regards the Church arose in this# that she needs to )e adDusted to contemporar historical conditions# and to the forms of ci$il go$ernment pu)licl in $ogue' This do the thin* regarding each' 7ut )efore we proceed we wish that this doctrine of necessities or needs )e well noted% for )e ond all that we ha$e seen# this is# as it were# the )asis and foundation of that famous method which the call historical' &.F- To linger still on the doctrine of e$olution# this is to )e noted especiall # that# although needs or necessities impel to e$olution# et if dri$en ) this alone# easil trangressing the )oundaries of tradition and thus separating itself from the primiti$e $ital principle# it would lead to ruin rather than to progress' Thus# following the mind &..1 of the modernists more completel # we shall sa that e$olution comes out of the conflict of two forces# one of which leads to progress# the other holds )ac* to conser$ation' The conser$ing force flourishes in the Church and is contained in tradition' 1ndeed# religious authorit ma*es use of it% and this it does )oth ) right itself# for it is in the nature of authorit to guard tradition# and in fact# for authorit remote from the changes of life is pressed on not at all# or $er little ) the incenti$es that dri$e to progress' Jn the contrar the force which attracts to progress and responds to the inner needs# lies hidden# and wor*s in the consciences of indi$iduals# especiall of those who attain life# as the sa # more closel and intimatel '++7ehold here# Henera)le 7rethren# we percei$e that most pernicious doctrine raise its head# which introduces into the Church the mem)ers of the lait as elements of progress'++7 a *ind of co$enant and pact )etween these two forces# the conser$er and the promoter of progress# namel # )etween authorit and the consciences of indi$iduals# ad$ances and changes ta*e place' For the consciences of indi$iduals# or certain of them# act on the collecti$e conscience% )ut this last acts upon those who ha$e authorit # and forces them to effect agreements and to a)ide ) the pact'++As a result of this# moreo$er# it is eas to understand wh the modernists mar$el so# when the realize that the are caught or are punished' <hat is held up to them as a fault# the themsel$es hold as a religious dut to )e fulfilled' 0o one *nows the needs of consciences )etter than the themsel$es# )ecause the come in closer touch with them than does ecclesiastical authorit ' Therefore# the gather all these needs# as it were# within themsel$es% and so the are )ound ) the dut of spea*ing and writing pu)licl ' 9et authorit re)u*e them# if it wishes% the themsel$es are supported ) the conscience of dut # and the *now ) intimate e(perience that the deser$e not criticism )ut praise' Surel it does not escape them that progress is ) no means made without struggles# nor struggles without $ictims% so let the themsel$es )e

$ictims# Dust as the prophets and Christ' 7ecause the are held in e$il repute# the do not loo* as*ance at authorit on this account% the e$en concede that it is carr ing out its dut ' The complain onl that the are not heard% for thus the course of souls is impeded% et the time to put an end to dela s will most certainl come# for the laws of e$olution can )e halted# )ut the can ) no means )e )ro*en' Therefore# the continue on their esta)lished road% the continue# although refuted and condemned# concealing their incredi)le audacit with a $eil of feigned humilit ' 1ndeed# the )ow their heads in pretense# et with their hands and minds the )oldl follow through what the ha$e underta*en' Moreo$er# thus the act >uite willingl and wittingl # )oth )ecause the hold that authorit must )e stimulated and not o$erturned# and )ecause it is a necessit for them to remain within the fold of the Church# that the ma graduall change the collecti$e conscience' @et when the sa this# the do not remar* that the confess that the collecti$e conscience is apart from them# and thus without right the commend themsel$es as its interpreters' ' ' ' 4Then is adduced and e(plained what is contained in this Enchiridion n' 1ACA 1B.-# 1/..5'++7ut after we ha$e o)ser$ed the philosopher# )elie$er# and theologian among the followers of modernism# it now remains for us to o)ser$e the historian# critic# apologist# and reformer in li*e manner' &.FA 41H5 Certain of the modernists who ha$e gi$en themsel$es o$er to composing histor # seem especiall solicitous lest the )e )elie$ed to )e philosophers% wh # the e$en profess to )e entirel without e(perience of philosoph ' This the do with consummate astuteness# lest# for e(ample# an one thin* that the are im)ued with the preDudiced opinions of philosoph # and for this reason# as the sa # are not at all o)Decti$e' the truth is that their histor or criticism )espea*s pure philosoph % and whate$er conclusions are arri$ed at ) them# are deri$ed ) right reasoning from their philosophic principles' This is indeed easil apparent to one who reflects'++The first three canons of such historians and critics# as we ha$e said# are those same principles which we adduced from the philosophers a)o$e: namel # agnosticism# the theorem of the transfigura+ tion of things ) faith# and li*ewise another which it seemed could )e called disfiguration' 9et us now note the conse>uences that come from them indi$iduall '++According to agnosticism# histor # Dust as science# is concerned onl with phenomena' Therefore# Dust as ,od# so an di$ine inter$ention in human affairs must )e relegated to faith# as )elonging to it alone' Thus# if an thing occurs consisting of a dou)le element# di$ine and human# such as are Christ# the Church# the sacraments# and man others of this *ind# there will ha$e to )e a di$ision and separation# so that what was human ma )e assigned to histor # and what di$ine to faith' Thus# the distinction common among the modernists )etween the Christ of histor and the Christ of faith# the Church of histor and the Church of faith# the sacraments of histor and the sacraments of faith# and other similar distinctions in general'++Then this human element itself# which we see the historian assume for himself# must )e mentioned# such as appears in documents# raised a)o$e historical conditions ) faith through transfiguration' so# the additions made ) faith must in turn )e dissociated# and relegated to faith itself# and to the histor of faith% so when Christ is )eing discussed# whate$er surpasses the natural condition of man# as is shown ) ps cholog # or has )een raised out of the place and the time in which He li$ed# must )e dissociated'++7esides# in accord with the third principle of philosoph those

things also which do not pass )e ond the field of histor # the $iew through a sie$e# as it were# and eliminate all and relegate li*ewise to faith# which in their Dudgment# as the sa # are not in the logic of facts or suited to the characters' Thus the do not will that Christ said those things which appear to e(ceed the capacit of the listening multitude' Hence from His real histor the delete and transfer to faith all his allegories that occur in His discourses' 6erhaps we shall as* ) what law these matters are dissociatedQ From the character of the man# from the condition which He enDo ed in the state% from His education# from the comple(us of the incidents of an fact# in a word# if we understand well# from a norm which finall at some time recedes into the merel su)Decti$e' The aim# of course# themsel$es to ta*e on the character of Christ and# as it were# to ma*e it their own% whate$er# in li*e circumstances the would ha$e done# all this the transfer to Christ'++Thus then to conclude# a priori and according to certain principles of philosoph which the in truth hold )ut profess to ignore# the affirm that Christ# in what the call real histor # is not ,od and ne$er did an thing di$ine% indeed# that He did and said as a man what the themsel$es attri)ute to Him the right of doing and sa ing# ta*ing themsel$es )ac* to His times' &.FB 4H5 Moreo$er# as histor recei$es its conclusions from philosoph # so criticism ta*es its conclusions from histor ' For the critic# following the indications furnished ) the historian# di$ides documents in two wa s' <hate$er is left after the threefold elimination Dust mentioned he assigns to real histor % the rest he delegates to the histor of faith or internal histor ' For the distinguish sharpl )etween these two histories% the histor of faith !and this we wish to )e well noted" the oppose to the real histor # as it is real' Thus# as we ha$e alread said# the two Christs: one real# the other# who ne$er was in fact# )ut pertains to faith% one who li$ed in a certain place and in a certain age% another# who is found onl in the pious commentaries of faith% such# for e(ample# is the Christ whom the ,ospel of 2ohn presents# which# according to them is nothing more or less than a meditation' &.F/ 7ut the domination of philosoph o$er histor is not ended with this' After the documents ha$e )een distri)uted in a twofold manner# the philosopher is again on hand with his dogma of $ital immanence% and he declares that all things in the histor of the Church are to )e e(plained ) $ital emanation' 7ut either the cause or the condition of $ital emanation is to )e placed in some need or want% therefore# too# the fact must )e concei$ed after the need# and the one is historicall posterior to the other' ++<h then the historianQ Ha$ing scrutinized the documents again# either those that are contained in the Sacred 7oo*s or ha$e )een introduced from elsewhere# he draws up from them an inde( of the particular needs which relate not onl to dogma )ut to liturg # and other matters which ha$e had a place one after the other in the Church' He hands o$er the inde( so made to the critic' 0ow he !the critic" ta*es in hand the documents which are de$oted to the histor of faith# and he so arranges them age ) age that the correspond one ) one with the inde( su)mitted# alwa s mindful of the precept that the fact is preceded ) the need# and the need ) the fact' Surel # it ma at times happen that some parts of the 7i)le# as for e(ample the epistles# are the fact itself created ) the need' @et whate$er it is# the law is that the age of an document is not to

)e determined otherwise than ) the age of an need that has arisen in the Church'++7esides# a distinction must )e made )etween the origin of an fact and the de$elopment of the same# for what can )e )orn on one da # ta*es on growth onl with the passage of time' For this reason the critic must# as we ha$e said# again di$ide the documents alread distri)uted through the ages# separating the ones which ha$e to do with the origin of the thing# and those which pertain to its de$elopment# and he must in turn arrange them ) periods' &.FF Then again there is place for the philosopher# who enDoins upon the historian so to e(ercise his zeal as the precepts and laws of e$olution prescri)e' Thereupon the historian e(amines the documents again% e(amines carefull the circumstances and conditions which the Church has e(perienced for period after period: her conser$ing power# the needs )oth internal and e(ternal which ha$e stimulated her to progress# the o)stacles which ha$e )een in her wa # in a word# e$er thing whatsoe$er which helps to determine how the laws of e$olution ha$e )een *ept' Finall # after this he descri)es the histor of the de$elopment in )road outlines# as it were' The critic comes in and adapts the rest of the documents' He applies his hand to writing' The histor is finished'++ 0ow we as*# to whom is this histor to )e ascri)edQ To the historian or to the criticQ Surel to neither% )ut to the philosopher' The whole )usiness is carried on through apriorism% and indeed ) an apriorism ree*ing with heres ' Surel such men are to )e pitied# of whom the Apostle would ha$e said: 3The )ecome $ain in their thoughts ' ' ' professing themsel$es to )e wise the )ecame fools3 4=om' 1:&1+&&5% )ut et the mo$e us to anger# when the accuse the Church of so confusing and changing documents that the ma testif to her ad$antage' Surel the charge the Church with that for which the feel that the themsel$es are openl condemned ) their own conscience' &1.. Furthermore# as a result of this di$ision and arrangement of the documents ) ages it naturall follows that the Sacred 7oo*s cannot )e attri)uted to those authors to whom in fact the are ascri)ed' For this reason the modernists generall do not hesitate to assert that those same )oo*s# especiall the 6entateuch and the first three ,ospels# from the )rief original account grew graduall ) additions# ) interpolations# indeed# in the manner of either theological or allegorical interpretations% or e$en ) the interDection of parts solel to Doin different passages together'++To state it )riefl and more clearl # there must certainl )e admitted the $ital e$olution of the Sacred 7oo*s# )orn of the e$olution of faith and corresponding to the same'++1ndeed# the add that the traces of this e$olution are so manifest that its histor can almost )e descri)ed' 0a # rather# the do in fact descri)e it with no hesitation# so that ou would )elie$e that the saw the $er writers with their own e es as the applied their hand in e$er age to amplif ing the Sacred 7oo*s' Moreo$er# to support these actions the call to their aid a criticism which the call te(tual% and the stri$e to con$ince us that this or that fact or e(pression is not in its own place# and the )ring forward other such arguments'++@ou would indeed sa that the had prescri)ed for themsel$es certain t pes# as it were# of narrations and discourses# as a result of which the decide with certaint what stands in its own place or in a strange place'++9et him who wishes Dudge how s*illed the can )e to ma*e decisions in this wa ' Moreo$er# he who gi$es heed to them as the tal* a)out their studies on the

Sacred 7oo*s# as a result of which it was granted them to disco$er so man things improperl stated# would almost )elie$e that no man )efore them had turned the pages of these same )oo*s% and that an almost infinite num)er of doctors had not e(amined them from e$er point of $iew# a group clearl far superior to them in mind# and erudition# and sanctit of life' These $er wise doctors indeed# far from finding fault with the Sacred Scriptures in an part# rather# the more thoroughl the in$estigated them# the more the ga$e than*s to di$ine authorit for ha$ing deigned so to spea* with men' 7ut alas# our doctors with respect to the Sacred 7oo*s did not rel upon those aids on which the modernists did% thus the did not ha$e philosoph as a master and guide# nor did the choose themsel$es as their own authorit in ma*ing decisions' 0ow# then# we thin* that it is clear of what sort the method of the modernists is in the field of histor ' The philosopher goes ahead% the historian succeeds him% right )ehind# in order# wor*s criticism# )oth internal and te(tual' And since it is characteristic of the first cause to communicate its power to its conse>uences# it )ecomes e$ident that such criticism is not criticism at all% that it is rightl called agnostic# immanentist# and e$olutionist% and that so# he who professes it and uses it# professes the errors implicit in the same and opposes Catholic doctrine'++For this reason it can seem most strange that criticism of this *ind has such weight toda among Catholics' This o)$iousl has a twofold cause: first of all the pact ) which the historians and the critics of this *ind are so closel Doined# the differences of nationalit and the dissension of religions )eing placed in the )ac*ground% then the endless effronter ) which all with one $oice e(tol whate$er each of them prattles# and attri)ute it to the progress of science% ) which in close arra the attac* him who wishes to e(amine the new mar$el or his own% ) which the accuse him who denies it of ignorance# adorn him with praises who em)races and defends it' Thus no small num)er are decei$ed who# if the should e(amine the matter more closel # would )e horrified'++From this powerful domineering on the part of those in error# and this heedless compliance on the part of fic*le souls# a corruption in the surrounding atmosphere results which penetrates e$er where and diffuses its pestilence' &1.. Furthermore# as a result of this di$ision and arrangement of the documents ) ages it naturall follows that the Sacred 7oo*s cannot )e attri)uted to those authors to whom in fact the are ascri)ed' For this reason the modernists generall do not hesitate to assert that those same )oo*s# especiall the 6entateuch and the first three ,ospels# from the )rief original account grew graduall ) additions# ) interpolations# indeed# in the manner of either theological or allegorical interpretations% or e$en ) the interDection of parts solel to Doin different passages together'++To state it )riefl and more clearl # there must certainl )e admitted the $ital e$olution of the Sacred 7oo*s# )orn of the e$olution of faith and corresponding to the same'++1ndeed# the add that the traces of this e$olution are so manifest that its histor can almost )e descri)ed' 0a # rather# the do in fact descri)e it with no hesitation# so that ou would )elie$e that the saw the $er writers with their own e es as the applied their hand in e$er age to amplif ing the Sacred 7oo*s' Moreo$er# to support these actions the call to their aid a criticism which the call te(tual% and the stri$e to con$ince us that this or that fact or e(pression is not in its own place# and the )ring forward other such arguments'++@ou would indeed sa that the had prescri)ed for themsel$es certain t pes# as it were# of narrations and discourses# as a result of which the decide with certaint what stands in its own place or in a

strange place'++9et him who wishes Dudge how s*illed the can )e to ma*e decisions in this wa ' Moreo$er# he who gi$es heed to them as the tal* a)out their studies on the Sacred 7oo*s# as a result of which it was granted them to disco$er so man things improperl stated# would almost )elie$e that no man )efore them had turned the pages of these same )oo*s% and that an almost infinite num)er of doctors had not e(amined them from e$er point of $iew# a group clearl far superior to them in mind# and erudition# and sanctit of life' These $er wise doctors indeed# far from finding fault with the Sacred Scriptures in an part# rather# the more thoroughl the in$estigated them# the more the ga$e than*s to di$ine authorit for ha$ing deigned so to spea* with men' 7ut alas# our doctors with respect to the Sacred 7oo*s did not rel upon those aids on which the modernists did% thus the did not ha$e philosoph as a master and guide# nor did the choose themsel$es as their own authorit in ma*ing decisions' 0ow# then# we thin* that it is clear of what sort the method of the modernists is in the field of histor ' The philosopher goes ahead% the historian succeeds him% right )ehind# in order# wor*s criticism# )oth internal and te(tual' And since it is characteristic of the first cause to communicate its power to its conse>uences# it )ecomes e$ident that such criticism is not criticism at all% that it is rightl called agnostic# immanentist# and e$olutionist% and that so# he who professes it and uses it# professes the errors implicit in the same and opposes Catholic doctrine'++For this reason it can seem most strange that criticism of this *ind has such weight toda among Catholics' This o)$iousl has a twofold cause: first of all the pact ) which the historians and the critics of this *ind are so closel Doined# the differences of nationalit and the dissension of religions )eing placed in the )ac*ground% then the endless effronter ) which all with one $oice e(tol whate$er each of them prattles# and attri)ute it to the progress of science% ) which in close arra the attac* him who wishes to e(amine the new mar$el or his own% ) which the accuse him who denies it of ignorance# adorn him with praises who em)races and defends it' Thus no small num)er are decei$ed who# if the should e(amine the matter more closel # would )e horrified'++From this powerful domineering on the part of those in error# and this heedless compliance on the part of fic*le souls# a corruption in the surrounding atmosphere results which penetrates e$er where and diffuses its pestilence'

&1.1 4H15 7ut let us pass on to the apologist' He# too# among the modernists depends in a twofold manner upon the philosopher' First# indirectl # ta*ing histor as his su)Dect matter# written at the dictation of the philosopher# as we ha$e seen% then directl # ha$ing o)tained his doctrines and Dudgments from him' Hence that precept widespread in the school of the modernists that the new apologetics should resol$e contro$ersies o$er religion ) historical and ps chological in$estigations' Therefore# the modernist apologist approaches his tas* ) ad$ising the rationalists that the defend religion not ) means of the Sacred 7oo*s# nor ) histor as widel emplo ed in the Church which is written in the old wa # )ut ) real histor composed of modern principles and the modern method' And this the assert not as if using an argumentum ad hominem# )ut )ecause in $er fact the thin* that onl such histor hands down the truth' The are indeed unconcerned a)out asserting their sincerit in what the write% the are alread *nown among the nationalists% the are alread praised for doing ser$ice under the same )anner% and on this praise# which a real Catholic would reDect# the congratulate themsel$es# and# hold it up against the reprimands of the

Church'++7ut now let us see how one of them proceeds in his apologies' The end which he places )efore himself for accomplishment# is this: to win a person thus far ine(perienced in the faith o$er to it# that he ma attain this e(perience of the Catholic religion# which according to the modernists is the onl )asis of faith' A twofold wa is open to this: one o)Decti$e# the other su)Decti$e' The first proceeds from agnosticism# and it stri$es to show that that $ital $irtue is in religion# especiall the Catholic religion# which persuades e$er ps chologist and li*ewise historian of good mind that in its histor something of the un*nown must )e concealed' To this end it is necessar to show that the Catholic religion# as it e(ists toda # is e(actl that which Christ founded# or that it is nothing other than the progressi$e de$elopment of that germ which Christ introduced' First# then# it must )e determined of what nature the germ is' This# furthermore# the wish to pro$e ) the following formula: The Christ announced the coming of the *ingdom of ,od# which was to )e esta)lished shortl % and that He Himself would )e its Messias# that is# the di$inel gi$en founder and ordainer' Then it must )e shown in what wa this germ# alwa s immanent and permanent in the Catholic religion# has e$ol$ed graduall # and according to histor # and has adapted itself to succeeding circumstances# ta*ing to itself from these $itall whate$er of the doctrinal# cultural# and ecclesiastical forms was useful to it# )ut meanwhile o$ercoming such o)stacles as met it# scattering its enemies# and sur$i$ing all attac*s and com)ats' @et after it has )een shown that all these# namel # o)stacles# enemies# attac*s# com)ats# and li*ewise the $italit and fecundit of Church ha$e )een of such nature that# although the laws of e$olution appear unimpaired in the histor of the Church# et the are not ali*e to )e full de$eloped ) the same histor % the un*nown will stand )efore it# and will present itself of its own accord'++Thus do the argue' 1n all this reasoning# howe$er# the fail to notice one thing# that that determination of the primiti$e germ is due solel to the apriorism of the agnostic and e$olutionist philosopher# and the germ itself is so gratuitousl defined ) them as to fit in with their case'

&1.& @et while ) reciting arguments the new apologists struggle to proclaim and )ring con$iction to the Catholic religion# of their own accord the grant and concede that there is much in it which offends' <ith a *ind of ill+concealed pleasure the e$en declare repeatedl and openl that the find errors and contradictions also in the field of dogma% et the add that these not onl admit of an e(cuse# )ut# which should )e an o)Dect of wonder# that these ha$e )een produced rightl and lawfull ' Thus# e$en according to themsel$es much in the Sacred 7oo*s within the field of science and histor is affected ) error' 7ut the sa that here it is not a >uestion of science or histor # )ut onl of religion and morals' There science and histor are a *ind of co$ering with which the religious and moral e(periences are )ound# so that the ma )e more easil spread among the masses% since# indeed# the masses would not understand this otherwise# a more perfect *ind of science and histor would not ha$e )een a help )ut a harm to them' 7ut# the add# the Sacred 7oo*s# )ecause the are religious ) nature# necessaril possess life% now# life also has its own truth and logic# >uite different from rational truth and rational logic# rather of an entirel different order# namel # the truth of comparison and proportion not onl with reference to the medium !so the themsel$es call it" in which it is li$ed# )ut also with reference to the end for which it is li$ed' Finall # the proceed to such a point that# a)andoning all restraint# the assert that whate$er is e$ol$ed through life# is entirel true and

legitimate'++0ow <e# Henera)le 7rethren# for whom there is one# uni>ue truth# and who regard the Sacred 7oo*s thus# 3that written under the inspiration of the Hol Spirit the ha$e ,od as their author3 4see n' 1B/B5# declare that this is the same as gi$ing the lie of utilit # or the officious lie to ,od Himself# and <e assert in the words of St' Augustine: 3Jnce some officious lie is admitted against so high an authorit # there will remain not a clause in those )oo*s which# according as it will appear to an one difficult to practice or incredi)le of )elief# is not referred according to this same pernicious rule to the plan and purpose of a l ing author'3 M Therefore it will happen# as the same Hol Doctor adds: 31n these# namel the Scriptures# e$er one will )elie$e what he wishes% what he does not wish# he will not )elie$e'3++7ut the modernist apologists mo$e forward rapidl ' The also concede that in the Sacred 7oo*s such reasonings are fre>uentl disco$ered which attempt to pro$e a certain doctrine without rational foundation% such *ind are those which rest upon the prophecies' And the defend these as a *ind of artifice for preaching# which are made legitimate ) life' <hat moreQ The admit# rather# the assert that Christ Himself manifestl erred in indicating the time of the coming of the *ingdom of ,od% and this should not seem strange# the sa # for He# too# was )ound ) the laws of lifeP Again# what a)out the dogmas of the ChurchQ These also a)ound in open contradictions% )ut in addition to the fact that the are admitted ) $ital logic# the are not opposed to s m)olic truth% for in these it is a >uestion of the infinite# to which )elong infinite considerations' Finall # the so pro$e and defend all this that the do not hesitate to profess that no more no)le honor is shown the 1nfinite than the affirming of contradictions a)out Him'++7ut when a contradiction is appro$ed# what will not )e appro$edQ

&1.C He who does not et )elie$e can )e disposed toward faith not onl ) o)Decti$e )ut also ) su)Decti$e arguments' To this end the modernist apologists return to the doctrine of immanence' The la)or in fact to persuade man that in him# and in the innermost recesses of his nature and life are concealed a desire and need for some religion% not for an religion# )ut for such a one as is the Catholic religion% for this# the sa # is a)+ a)solutel postulated ) the perfect de$elopment of life'++Here# moreo$er# we should again complain $igorousl that there are not lac*ing among Catholics those who# although the reDect the doctrine of immanence as a doctrine# et emplo it as a method of apolog % and the do this so heedlessl that the seem to admit in human nature not onl a capacit and a suita)ilit for the supernatural order# as certain Catholic apologists ha$e alwa s demonstrated within proper )ounds# )ut a genuine need in the true sense of the word'++To spea* more accuratel # this need of the Catholic religion is introduced ) modernists who wish to )e *nown as the more moderate' For# those who can )e called integralists wish that the germ )e demonstrated to the man who does not et )elie$e# as )eing hidden in him# the $er germ which was in the consciousness of Christ and was transmitted to men ) Him'++Thus then# Henera)le 7rethren# we recognize the apologetic method of the modernists# summaril descri)ed# as >uite in *eeping with their doctrine% a method indeed# as also the doctrines# full of errors# not suited for edif ing# )ut for destro ing# not for ma*ing Catholics# )ut for dragging Catholics into heres # es# e$en for the complete su)$ersion of e$er religion'

&1.E 4H115 Finall # a few words must )e said a)out the modernist as a reformer' <hat we ha$e said thus far shows a)undantl with how great and *een a zeal for inno$ating these men are carried awa ' Moreo$er# this zeal e(tends to a)solutel e$er thing which e(ists among Catholics' The wish philosoph to )e reformed# especiall in ecclesiastical seminaries# so that# after relegating scholastic philosoph to the histor of philosoph along with the other o)solete s stems# outh ma )e taught modern philosoph which alone is true and in accord with our age'++To reform theolog # the wish that that which we call rational ha$e modern philosoph as a )asis# )ut the demand that positi$e theolog )e )ased especiall upon the histor of dogma'++The also demand that histor )e written and )e taught according to their method and modern prescriptions' Dogmas and the e$olution of the same# the declare# must )e )rought into harmon with science and histor '++As regards catechesis# the demand that onl those dogmas )e noted in catechism# which ha$e )een reformed# and are within the capacit of the masses' As for worship the sa that e(ternal de$otions are to )e reduced in num)er# and that steps )e ta*en to pre$ent their increase# although some who are more fa$ora)le toward s m)olism show themsel$es more indulgent on this score'++The cr out that the go$ernment of the Church must )e reformed in e$er respect# )ut especiall on the disciplinar and dogmatic side' Thus# )oth within and without it is to )e )rought in harmon with the modern conscience# as the sa # which tends entirel towards democrac % so to the lower clerg and to lait itself appropriate parts in the go$ernment should )e assigned# and when authorit has )een unified too much and too centralized# it is to )e dispersed'++The =oman congregations the li*ewise wish to )e modified in the performance of their hol duties# )ut especiall that which is *nown as the Hol Jffice and is also called the 1nde(' 9i*ewise# the contend that the action of ecclesiastical authorit must )e changed in the political and social fields# so that it ma at the same time li$e apart from ci$il affairs# et adapt itself to them in order to im)ue them with its spirit'++1n the field of morals the adopt the principle of the Americanists# that the acti$e $irtues are to )e placed )efore the passi$e# and should )e put ahead of them in practice'++The desire that the clerg )e prepared to practice the ancient humilit and po$ert % moreo$er# that in thought and deed the conform with the precepts of modernism'++Finall # there are some who# gi$ing heed to the words of their 6rotestant masters# desire the remo$al of hol celi)ac itself from the priesthood++<hat# then# do the lea$e untouched in the Church# that is not to )e reformed ) them or according to their pronouncementsQ

&1.- 1n e(plaining all this doctrine of the modernists# Henera)le 7rethren# <e shall seem to some# ) chance# to ha$e dela ed too long' @et it was >uite necessar to do so# )oth that# as is customar # <e might not )e charged ) them with ignorance of their tenets# and that it might )e clear that when it is a >uestion of modernism we are dealing not with scattered teachings in no wa connected with one another# )ut with a single and compact )od # as it were# in which# if ou admit one thing# the rest necessaril follows' Thus we ha$e made use of what amounts to didactic reasoning# and sometimes we ha$e not reDected the atrocious words which the modernists ha$e emplo ed'

0ow as we loo* )ac* upon the whole s stem in one glance# as it were# no one will )e surprised when we define it as the s nthesis of all heresies' Surel # if an one had proposed this to himself# to )ring together into one the sap and )lood of all the errors that ha$e e$er e(isted a)out the faith# no one would ha$e performed the tas* more completel than the modernists ha$e done it' =ather the ha$e gone so much )e ond this as not onl to destro completel the Catholic religion# )ut all religion# as <e ha$e alread intimated' Hence# the applause of the rationalists% for this reason do those among the rationalists who spea* more freel and openl congratulate themsel$es on ha$ing found no more efficacious allies than the modernists'

&1.A 0ow let us return for a moment# Henera)le 7rothers# to that most pernicious doctrine of agnosticism' 7 it e$identl # as far as the intellect is concerned# e$er wa to ,od is )arred to man# while a more fitting approach is supposed to )e open through a certain sense of the soul and action' <ho does not see how wrong this isQ For the sense of the soul is the response to the action of the thing which the intellect and the e(ternal senses ha$e proposed' Ta*e awa the intellect and man will )e prone to follow the e(ternal senses# in which direction he is alread proceeding' Again this is )ad% for an phantasies of the religious sense will not destro common sense% moreo$er# ) common sense we are taught that an distur)ance or occupation of the soul is not a help )ut rather a hindrance to the search for truth# for truth# we sa # as it is in itself% for that other su)Decti$e truth# the fruit of the internal sense and action# if indeed it is adapted to pla # contri)utes nothing at all to man whose chief concern it is to learn whether outside himself there is a ,od into whose hands he will one da fall'++7ut the modernists do introduce e(perience as an aid to so great a tas*' @et# what will this add to that sense of the soulQ 0othing at all# e(cept to ma*e it more $ehement% and as a result of this $ehemence to ma*e its con$iction of the truth of the o)Dect proportionatel stronger' 0ow these two certainl ne$er ma*e the sense of the soul cease to )e sense# nor do the change its nature which is alwa s lia)le to deception# unless it is directed ) the intellect% )ut rather the confirm and assist it# for the more intense the sense# ) that greater right it is sense'

&1.B 0ow since we are here dealing with religious sense and the e(perience contained in it# ou *now well# Henera)le 7rethren# how much there is need of prudence in this matter% li*ewise how much doctrine to guide prudence itself' @ou *now this from our own e(perience with souls# especiall certain ones in whom the sense is pre+eminent% ou *now it from our ha)it of reading )oo*s which treat of asceticism# which wor*s# although the are of little worth in the estimation of the modernists# et present a doctrine far more solid and more profound for o)ser$ing wisdom than that which the arrogate to themsel$es' 1ndeed# it seems to ?s the part of madness# or at least consummate imprudence# to hold as true without in$estigation the intimate e(periences which the modernists recommend' 7ut wh # to spea* cursoril # if there is so much force and $alue in these e(periences# should not the same $alue )e attri)uted to that e(perience which man

thousands of Catholics assert that the ha$e regarding the erroneous path on which the modernists treadQ 1s not all this false and fallaciousQ 7ut the great maDorit of men firml hold this# and will hold this: that through sense alone and e(perience# with no guidance and light of the mind# man can ne$er attain ,od' And so we again ha$e atheism# and no religion'

&1./ The modernists promise themsel$es nothing )etter ) proclaiming the doctrine of s m)olism' For if all intellectual elements# as the sa # are merel s m)ols of ,od# will not the $er name of ,od# or of the di$ine personalit )e a s m)ol' And if this is so# then there will )e a possi)ilit of dou)t a)out the di$ine personalit and the wa is open to pantheism' Moreo$er# in the same wa the other doctrine of di$ine immanence leads to pure and unmi(ed pantheism' For we as* this: Does such immanence distinguish ,od from man or notQ 1f it does so distinguish# in what then does it differ from Catholic doctrine# or wh does it reDect the doctrine of e(ternal re$elationQ 1f it does not so distinguish# we ha$e pantheism' 7ut this immanence of the modernists holds and grants that e$er phenomenon of conscience proceeds from man as man' Thus good reasoning infers from this that ,od and man are one and the same% and so we ha$e pantheism'

&1.F 1ndeed# the distinction which the proclaim )etween science and faith admits no other conclusion' For# the place the o)Dect of science in the realit of the *nowa)le% the o)Dect of faith# on the contrar # in the realit of the un*nowa)le' 0ow# the un*nowa)le is full esta)lished from this# that )etween the material o)Dect and the intellect there is no proportion# and this defect of proportion can ne$er )e remo$ed# not e$en in the doctrine of the modernists' Therefore# the un*nowa)le will alwa s remain un*nowa)le# to the )elie$er as well as to the philosopher' Therefore# if we will possess an religion# it will )e of an un*nowa)le realit ' <h this cannot also )e the soul of the uni$erse# as certain rationalists admit# we certainl do not see' 7ut let these words suffice now to show full how the doctrine of the modernists leads ) manifold routes to atheism# and to the destruction of all religion' 1ndeed# the error of the 6rotestants was the first to ta*e the step down this road% the error of the modernists follows% atheism will )e the ne(t step' 4After fi(ing the causes of these errors++ curiosit # pride# ignorance of true philosoph ++certain rules are laid down for the support and organization of philosophical# theological# and profane studies# and for the cautious selection of teachers# etc'5

The Author and Historical Truth of the Fourth ,ospel M

4=esponse of the 7i)lical Commission# Ma &F# 1F.B5

&11. Luestion 1: <hether from the constant# uni$ersal# and solemn tradition of the Church coming down from the second centur # inasmuch as it is ta*en chiefl a" from the testimonies and allusions of the Hol Fathers# ecclesiastical writers# e$en heretics# which# since the must deri$e from the disciples and first successors of the apostles# are necessaril closel connected with the $er origin of the wor* itself% )" from the acceptance alwa s and e$er where of the name of the author of the fourth ,ospel in the Canon and in the catalogues of the Sacred Scriptures% c" from the oldest manuscripts# codices# and $ersions in $arious languages of the same 7oo*s% d" from the pu)lic liturgical practice o)taining in the whole world from the )eginnings of the Church% prescinding from theological proof# it is demonstrated ) such strong historical proof that 2ohn the Apostle and no other is to )e recognized as the author of the fourth ,ospel# that the reasons adduced ) critics in opposition ) no means wea*en this traditionQ++Answer: 1n the affirmati$e'

&111 Luestion 11: <hether the internal reasons also# which are ta*en from the te(t of the fourth ,ospel# considered separatel # from the testimon of the author and the manifest relationship of the ,ospel itself with the First Epistle of the Apostle 2ohn# are to )e considered as confirming the tradition which undou)tedl attri)utes the fourth ,ospel to the same ApostleQ++And whether the difficulties which are assumed from a comparison of the ,ospel with the other three# the di$ersit of the times# purposes# and audiences# for whom and against whom the author wrote# )eing *ept in $iew# can )e reasona)l sol$ed# Dust as the most Hol Fathers and e(egetes ha$e shown in different placesQ++Answer: 1n the affirmati$e to )oth parts'

&11& Luestion 111: <hether# not withstanding the practice which flourished constantl in the whole Church from the earliest times# of arguing from the fourth ,ospel as from a trul historical document# in consideration# ne$ertheless# of the peculiar nature of the same ,ospel# and of the manifest intention of the author to illustrate and to pro$e the di$init of Christ from the $er deeds and words of the 9ord# it can )e

said that the deeds related in the fourth ,ospel are totall or partiall so in$ented that the are allegories or doctrinal s m)ols% )ut that the words of the 9ord are not properl and trul the words of the 9ord himself# )ut theological compositions of the writer# although placed in the mouth of the 9ordQ++Answer: 1n the negati$e'

The Authorit of the Decisions of the 7i)lical Commission M

4From Motu prop =io# 36raestantia Scripturae#3 0o$' 1/# 1F.B5

&11C ' ' ' After long discussions and most conscientious deli)erations# certain e(cellent decisions ha$e )een pu)lished ) the 6ontifical 7i)lical Commission# $er useful for the true ad$ancement of 7i)lical studies and for directing the same ) a definite norm' @et we notice that there are not lac*ing those who ha$e not recei$ed and do not recei$e such decisions with the o)edience which is proper# e$en though the are appro$ed ) the 6ontiff'

Therefore# we see that it must )e declared and ordered as <e do now declare and e(pressl order# that all are )ound ) the dut of conscience to su)mit to the decisions of the 7i)lical 6ontifical Commission# )oth those which ha$e thus far )een pu)lished and those which will hereafter )e proclaimed# Dust as to the decrees of the Sacred Congregations which pertain to doctrine and ha$e )een appro$ed ) the 6ontiff% and that all who impugn such decisions as these ) word or in writing cannot a$oid the charge of diso)edience# or on this account )e free of gra$e sin% and this )esides the scandal ) which the offend# and the other matters for which the can )e responsi)le )efore ,od# especiall )ecause of other pronouncements in these matters made rashl and erroneousl '

&11E 1n addition to this# intending to repress the dail increasing )oldness of spirit of man Modernists# who ) sophisms and artifices of e$er *ind endea$or to destro the force and the efficac not onl of the Decree# 39amenta)ili sane e(itu#3 which was pu)lished at Jur command ) the Sacred =oman and ?ni$ersal 1n>uisition on the third of 2ul of the current ear 4see n' &.B1 ff'5# )ut also of Jur Enc clical 9etter# 36ascendi Dominici gregis#3 gi$en on the eighth of Septem)er of this same ear 4see n' &.B1 ff'5 ) Jur Apostolic authorit # <e repeat and confirm not onl that Decree of the Sacred Supreme Congregation# )ut also that Enc clical 9etter of Jurs# adding the penalt of e(communication against all who contradict them% and <e declare and decree this: if an one# which ma ,od for)id# proceeds to such a point of )oldness that he defends an of the propositions# opinions# and doctrines dispro$ed in either document mentioned a)o$e# he is ipso facto afflicted ) the censure imposed in the chapter Docentes of the Constitution of the Apostolic See# first among those e(communications latae sententiae which are reser$ed simpl to the =oman 6ontiff' This e(communication# howe$er# is to )e understood with no change in the punishments# which those who ha$e committed an thing against the a)o$e mentioned documents ma incur# if at an time their propositions# opinions# or doctrines are heretical% which indeed has happened more than once in the case of the ad$ersaries of )oth these documents# )ut especiall when the defend the errors of modernism# that is# the refuge of all heresies'

The 0ature and Authorship of the 7oo* of 1saias M

4=esponse of the 7i)lical Commission# 2une &/th# 1F./5

&11- Luestion 1: <hether it can )e taught that the prophecies which are read in the )oo* of 1saias# and here and there in the Scriptures# are not prophecies in the true sense of the word# )ut either accounts composed after the e$ent or# if it is necessar that the )e ac*nowledged as )eing foretold )efore the e$ent# that the

prophet foretold them not from an natural re$elation of ,od who *nows the future# )ut ) a *ind of happ sagacit and natural acumen of the mind from things that ha$e alread happenedQ++=epl : 1n the negati$e'

&11A Luestion 11: <hether the opinion which pre$ails that 1saias and the other prophets uttered onl prophecies which were to ta*e place in the near future# or after no great space of time# can )e reconciled with those prophecies# especiall the Messianic and eschatological# which were certainl pronounced ) these same prophets a long time in ad$ance# and also with the common opinion of the Hol Fathers who assert with one accord that the prophets foretold those things also which were to )e fulfilled after man agesQ++ =epl : 1n the negati$e'

&11B Luestion 111: <hether it can )e admitted that the prophets# not onl as reformers of human depra$it # and heralds of the di$ine <ord for the )enefit of those who heed it# )ut also as foretellers of future e$ents# must ha$e continuall addressed themsel$es# not to future listeners )ut to contemporar ones# on an e>ual footing with themsel$es# and in a manner to ma*e possi)le a clear understanding% that as a conse>uence the second part of )oo* of 1saias !chapter E.# AA"# in which the prophet li$ing among them addresses and consoles not the 2ews on an e>ual footing with 1saias# )ut the lamenting in 7a) lonian e(ile# cannot ha$e had 1saias himself# who was alread dead# as its author# )ut should )e assigned to some un*nown prophet li$ing among the e(ilesQ++=epl : 1n the negati$e'

&11/ Luestion 1H: <hether the philological argument ta*en from the language and st le to impugn the identit of the author of the )oo* of 1saias# is to )e considered of such importance as to force a serious person# s*illed in the art of criticism and in the He)rew language# to recognize in the same )oo* a pluralit of authorsQ++=epl : 1n the negati$e'

&11F Luestion H: <hether solid arguments stand out# e$en ta*en collecti$el # to induce the con$iction that the 7oo* of 1saias is not to )e attri)uted to 1saias himself alone# )ut to two# or e$en to se$eral authors'++ =epl : 1n the negati$e'

The =elationship 7etween 6hilosoph and Theolog M

4From the Enc clical# 3Communium rerum#88 April &1# 1F.F5

&1&. ' ' ' !Therefore" the tas* of philosoph is chiefl to set forth prominentl the 3reasona)le ser$ice3 4=om' 1&:15 of our faith# and the dut which follows from that of Doining faith to di$ine authorit which proposes the most profound m steries which# pro$en ) man e$idences of truth# 3are )ecome e(ceedingl credi)le3 46s' F&:-5' Far different from this is the tas* of theolog # which relies on di$ine re$elation and ma*es more solid in the faith those who confess that the reDoice in the honor of the Christian name% for no Christian should dispute how what the Catholic Church )elie$es in heart# and confesses in words is not so% )ut alwa s unhesitatingl holding to the same faith# )ut lo$ing and li$ing according to it# hum)l see* the reason# insofar as he can# how it is so' 1f he can understand# let him gi$e than*s to ,od% if he cannot let him not push his horns to the struggle 4Cf' 1 Mach' B:EA5# )ut let him su)mit his head to $eneration'

The Historical Character of the Earlier Chapters of ,enesis M

4=esponse of the 7i)lical Commission# 2une C.th# 1F.F5

&1&1 Luestion 1: <hether the $arious e(egetical s stems which ha$e )een proposed to e(clude the literal historical sense of the three first chapters of the 7oo* of ,enesis# and ha$e )een defended ) the pretense of science# are sustained ) a solid foundationQ++=epl : 1n the negati$e'

&1&& Luestion 11: <hether# when the nature and historical form of the 7oo* of ,enesis does not oppose# )ecause of the peculiar connections of the three first chapters with each other and with the following chapters# )ecause of the manifold testimon of the Jld and of the 0ew Testaments% )ecause of the almost unanimous opinion of the Hol Fathers# and )ecause of the traditional sense which# transmitted from the 1sraelite people# the Church alwa s held# it can )e taught that the three aforesaid chapters of ,enesis do not contain the stories of e$ents which reall happened# that is# which correspond with o)Decti$e realit and historical truth% )ut are either accounts cele)rated in fa)le drawn from the m thologies and cosmogonies of ancient peoples and adapted ) a hol writer to monotheistic doctrine# after e(purgating an error of pol theism% or allegories and s m)ols# de$oid of a )asis of o)Decti$e realit # set forth under the guise of histor to inculcate religious and philosophical truths% or# finall # legends# historical in part and fictitious in part# composed freel for the instruction and edification of soulsQ++=epl : 1n the negati$e to )oth parts'

&1&C Luestion 111: <hether in particular the literal and historical sense can )e called into >uestion# where it is a matter of facts related in the same chapters# which pertain to the foundations of the Christian religion% for e(ample# among others# the creation of all things wrought ) ,od in the )eginning of time% the special creation of man% the formation of the first woman from the first man% the oneness of the human race% the original happiness of our first parents in the state of Dustice# integrit # and immortalit % the command gi$en to man ) ,od to pro$e his o)edience% the transgression of the di$ine command through the de$il8s persuasion under the guise of a serpent% the casting of our first parents out of that first state of innocence% and also the promise of a future restorerQ++=epl : 1n the negati$e'

&1&E Luestion 1H: <hether in interpreting those passages of these chapters# which the Fathers and Doctors ha$e understood differentl # )ut concerning which the ha$e not taught an thing certain and definite# it is permitted# while preser$ing the Dudgment of the Church and *eeping the analog of faith# to follow and defend that opinion which e$er one has wisel appro$edQ++=epl : 1n the affirmati$e'

&1&- Luestion H: <hether all and e$er thing# namel # words and phrases which occur in the aforementioned chapters# are alwa s and necessaril to )e accepted in a special sense# so that there ma )e no de$iation from this# e$en when the e(pressions themsel$es manifestl appear to ha$e )een ta*en improperl # or metaphoricall or anthropomorphicall # and either reason prohi)its holding the proper sense# or necessit forces its a)andonmentQ++=epl : 1n the negati$e'

&1&A Luestion H1: <hether# presupposing the literal and historical sense# the allegorical and prophetical interpretation of some passages of the same chapters# with the e(ample of the Hol Fathers and the Church herself showing the wa # can )e wisel and profita)l appliedQ++=epl : 1n the affirmati$e'

&1&B Luestion H11: <hether# since in writing the first chapter of ,enesis it was not the mind of the sacred author to teach in a scientific manner the detailed constitution of $isi)le things and the complete order of creation# )ut rather to gi$e to his people a popular notion# according as the common speech of the times went# accommodated to the understanding and capacit of men# the propriet of scientific language is to )e in$estigated e(actl and alwa s in the interpretation of theseQ++=epl : 1n the negati$e'

&1&/ Luestion H111: <hether in that designation and distinction of si( da s# with which the account of the first chapter of ,enesis deals# the word !dies" can )e assumed either in its proper sense as a natural da # or in the improper sense of a certain space of time% and whether with regard to such a >uestion there can )e free disagreement among e(egetesQ++=epl : 1n the affirmati$e'

The Authors and the Time of the Composition of the 6salms M

4=epl of the 7i)lical Commission# Ma 1# 1F1.5

&1&F Luestion 1: <hether the designations 6salms of Da$id# H mns of Da$id# Da$idian 6salter# used in the ancient collections and in the Councils themsel$es to designate the 7oo* of 1-. psalms of the Jld Testament# Dust as also the opinion of man Fathers and Doctors who held that a)solutel all the psalms of the 6salter are to )e ascri)ed to Da$id alone# ha$e such force that Da$id ought to )e held as the onl author of the entire 6salterQ++=epl : 1n the negati$e'

&1C. Luestion 11: <hether from a comparison of the He)raic with the Ale(andrian ,ree* te(t and with other old $ersions it can rightl )e argued that the titles of the psalms prefi(ed to the He)raic te(t are more ancient than the so+called $ersion of the se$ent men% and therefore ha$e deri$ed# if not directl from the authors themsel$es of the psalms# at least from an old 2udaic traditionQ++=epl : 1n the affirmati$e'

&1C1 Luestion 111: <hether the aforesaid titles of the psalms# witnesses of the 2udaic tradition# since there is not serious argument against their authenticit # can prudentl )e called into dou)tQ++=epl : 1n the negati$e'

&1C& Luestion 1H: <hether# if the ) no means infre>uent testimonies of Hol Scripture a)out the natural s*ill of Da$id# illustrated ) the grace of the Hol Spirit in composing the religious h mns# are considered# the institutions esta)lished ) him on the liturgical singing of the psalms# the attri)uting of the psalms to him )oth in the Jld Testament and the 0ew# and in the inscriptions themsel$es which were prefi(ed to the psalms from anti>uit # )esides the consensus of opinion of the 2ews# Fathers# and Doctors of the Church# it can )e prudentl denied that Da$id is the chief author of the h mns of the 6salter% or on the other hand affirmed that onl a few h mns of the 6salter are to )e attri)uted to himQ =epl :++1n the negati$e to )oth parts'

&1CC Luestion H: <hether in appearance the Da$idian origin can )e denied to those psalms which are cited in the Jld and 0ew Testament distinctl under the name of Da$id# among which to )e considered )efore the rest come: psalm &# Luare fremuerunt gentes% psalm 1-# Conser$a me# Domine% psalm 1B Diligam te# Domine# fortitudo mea% psalm C1# 7eati# Luorum remissae sunt ini>uitates% psalm A/# Sal$um me fac# Deus%

psalm 1.F# Di(it Dominus Domino meoQ++=epl : 1n the negati$e'

&1CE Luestion Hl: <hether the opinion of those can )e admitted who hold that among the psalms of the psalter some# whether of Da$id or of other authors# which for liturgical and musical reasons# the listlessness of the amanuenses# or for other un*nown reasons# ha$e )een di$ided into se$eral groups or Doined into one% and li*ewise that there are other psalms# such as Miserere mei# Deus# which# that the ma )e made to fit in )etter with historic circumstances or the solemnities of the 2ewish people# ha$e )een lightl re$ised and modified ) the su)traction or addition of one or two $erses# although preser$ing the inspiration of the entire sacred te(tQ++=epl : 1n the affirmati$e to )oth parts'

&1C- Luestion Hll: <hether the opinion can pro)a)l )e sustained of those among more recent writers who# rel ing on internal indications onl # or on an inaccurate interpretation of the sacred te(t# tried to show that not a few psalms were composed after the times of Esdras and 0ehemias# e$en in the late period of the Macha)ees'++=epl : 1n the negati$e'

&1CA Luestion H111: <hether )ecause of the man testimonies of the Sacred 7oo*s of the 0ew Testament# and the unanimous consent of the Fathers# together also with the indications of the writers of the 2udaic nation# more psalms should )e recognized as prophetic and messianic# which ha$e predicted the coming of the future 9i)erator# the *ingdom# the priesthood# the passion# the death# and resurrection% and therefore their opinion ought to )e completel reDected# who per$ert the prophetic and messianic nature of the psalms and restrict the same oracles on Christ onl to pronouncing the future lot of the elect peopleQ++=epl : 1n the affirmati$e for )oth parts'

The Age for Admitting to First Eucharistic Communion M

4From the Decree# 3Luem singular"#3 of the Congregation on the Sacraments# August /# 1F1.5

&1CB 1' The age of discretion )oth for confession and for Hol Communion is that at which the child )egins to reason# that is# at a)out the se$enth ear# more or less' The o)ligation of satisf ing )oth precepts of confession and communion )egins from that time 4see n' ECB5'

&1C/ 11' For first confession and for first communion a full and perfect *nowledge of Christian doctrine is not necessar ' 7ut the child will )e o)liged afterwards to learn graduall the whole catechism in accord with his intelligence'

&1CF 111' The *nowledge of religion which is re>uired in a child# that he ma prepare himself fittingl for his first communion# is that ) which in accord with his capacit he percei$es the m steries of faith necessar ) a necessit of means# and ) which he distinguishes Eucharistic )read from the common and corporeal# in order that he ma approach the most )lessed Eucharist with that de$otion which his age carries'

&1E. 1H' The o)ligation of the precept of confession and communion which rests upon a child# falls especiall upon those who should ha$e care of him# that is# upon parents# confessor# teachers# and pastor' 7ut to the father# or to those who ta*e his place# and to the confessor# it pertains# according to the =oman Catechism# to admit the child to first communion'

&1E1 H' Jnce or se$eral times a ear let the pastors ta*e care to announce and to hold general communion for children# and to admit to it not onl new communicants )ut also others who ) the consent of their parents or confessor# as has )een mentioned a)o$e# ha$e alread parta*en for the first time from the hol altar' 9et some da s for instruction and preparation )e set aside in ad$ance'

&1E& H1' Those who ha$e charge o$er children must ma*e e$er effort to see that these same children after first communion approach the hol ta)le often# and# if it can )e done# dail # Dust as 2esus Christ and Mother Church desire 4see n' 1F/1 ff'5% and that the do this with that de$otion of mind which is appropriate to such an age' 9et those who ha$e this responsi)ilit remem)er )esides the $er serious o)ligation ) which

the are )ound# see to it that the children themsel$es continue to )e present at the pu)lic instructions in catechism# or otherwise in some manner suppl the same with religious instruction'

&1EC H11' The custom of ne$er admitting children to confession# or of ne$er a)sol$ing them when the ha$e arri$ed at the use of reason# is to )e disappro$ed entirel ' Therefore# the local ordinaries will see to it# e$en ) appl ing the remed of the law# that this custom is entirel a)andoned'

&1EE H111' The a)use of not administering Hiaticum and e(treme unction to children past the age of reason# and of )ur ing them according to the rite of infants is entirel an a)use' 9et the local ordinaries deal se$erel with those who do not a)andon such a custom'

The Jath Against the Errors of Modernism M

4From MotQ8 proprio# 3Sacrorum antistitum#8# Septem)er 1# 1F1.5

&1E- 1 ' ' ' firml em)race and accept all and e$er thing that has )een defined# affirmed# and declared ) the unerring magisterium of the Church# especiall those chief doctrines which are directl opposed to the errors of this time' And first# 1 profess that ,od# the )eginning and end of all things# can )e certainl *nown and thus can also )e demon strafed ) the natural light of reason 3) the things that are made3 4cf' =om' 1:&.5# that is# ) the $isi)le wor*s of creation# as the cause ) the effects' Secondl # 1 admit and recognize the e(ternal arguments of re$elation# that is# di$ine facts# and especiall miracles and prophecies# as $er certain signs of the di$ine origin of the Christian religion% and 1 hold that these same arguments ha$e )een

especiall accommodated to the intelligence of all ages and men# e$en of these times' Thirdl # li*ewise# with a firm faith 1 )elie$e that the Church# guardian and mistress of the re$ealed word# was instituted pro(imatel and directl ) the true and historical Christ Himself# while he soDourned among us# and that the same was )uilt upon 6eter# the chief of the apostolic hierarch # and his successors until the end of time' Fourthl # 1 accept sincerel the doctrine of faith transmitted from the apostles through the orthodo( fathers# alwa s in the same sense and interpretation# e$en to us% and so 1 reDect the heretical in$ention of the e$olution of dogmas# passing from one meaning to another# different from that which the Church first had% and li*ewise 1 reDect all error where) a philosophic fiction is su)stituted for the di$ine deposit# gi$en o$er to the Spouse of Christ and to )e guarded faithfull ) her# or a creation of the human conscience formed graduall ) the efforts of men and to )e perfected ) indefinite progress in the future' Fifthl # 1 hold most certainl and profess sincerel that faith is not a )lind religious feeling )ursting forth from the recesses of the su)conscious# unformed morall under the pressure of the heart and the impulse of the will# )ut the true assent of the intellect to the truth recei$ed e(trinsicall e( auditu# where) we )elie$e that what has )een said# attested# and re$ealed ) the personal ,od# our Creator and 9ord# to )e true on account of the authorit of ,od the highest truth'

&1EA 1 also su)Dect m self with the re$erence which is proper# and 1 adhere with m whole soul to all the condemnations# declarations# and prescriptions which are contained in the Enc clical letter# 36ascendi3 4see n' &.B1 ff'5 and in the Decree# 39amenta)ili3 4see n' &..1 f'5# especiall on that which is called the histor of dogma' 1n the same manner 1 disappro$e the error of those who affirm that the faith proposed ) the Church can )e in conflict with histor # and that Catholic dogmas# in the sense in which the are now understood# cannot )e reconciled with the more authentic origins of the Catholic religion'++1 also condemn and reDect the opinion of those who sa that the more erudite Christian puts on a dual personalit # one of the )elie$er# the other of the historian# as if it were permitted the historian to hold what is in contradiction to the faith of the )elie$er% or to esta)lish premises from which it follows that dogmas are either false or dou)tful# pro$ided the are not directl denied'++1 disappro$e li*ewise that method of stud ing and interpreting Sacred Scripture# which disregards the tradition of the Church# the analog of faith# and the norms of the Apostolic See# and adheres to the fictions of the rationalists# and no less freel than )oldl adopts te(tual criticism as the onl and supreme rule'++7esides 1 reDect the opinion of those who hold that to present the historical and theological disciplines the teacher or the writer on these su)Dects must first di$est himself of pre$iousl concei$ed opinion either on the supernatural origin of Catholic tradition# or on the aid promised ) ,od for the perpetual preser$ation of e$er re$ealed truth% then that the writings of the indi$idual Fathers are to )e interpreted onl ) the principles of science# setting aside all di$ine authorit # and ) that freedom of Dudgment with which an profane document is customaril

&1EB in$estigated' Finall # in short# 1 profess to )e utterl free of the error according to which the modernists

hold that there is nothing di$ine in the sacred tradition% or# what is far worse# admit this in the pantheistic sense# so that nothing remains )ut the )are and simple fact to )e assimilated with the common facts of histor # namel # of men ) their industr # s*ill# and genius continuing through su)se>uent ages the school inaugurated ) Christ and His disciples' So 1 retain most firml the faith of the Fathers# and shall retain it until the final )reath of life# regarding the certain gift of truth# which is# was# and will )e alwa s in the succession of the episcopac from the apostles#M not so that what ma seem )etter and more fitting according to each one8s period of culture ma )e held# )ut so that the a)solute and immuta)le truth preached M ) the apostles from the )eginning ma ne$er )e )elie$ed otherwise# ma ne$er )e understood otherwise'

All these things 1 promise that 1 shall faithfull # completel # and sincerel *eep and in$iola)l watch# ne$er de$iating from them in word and writing either while teaching or in an other pursuit' So 1 promise# so 1 swear# so ma ,od# etc'

Certain Errors of the Jrientals M

4From the letter# 3E( >uo##8 to the Arch)ishops Apostolic

Delegates in 7 zantium# in ,reece# in Eg pt# in Mesopotamia# in 6ersia# in S ria# and in the Jriental 1ndies# Decem)er &A# 1F1.5

&1EBa 0o less rashl than falsel does one approach this opinion# that the dogma concerning the procession of the Hol Spirit from the Son ) no means is ta*en from the $er words of the ,ospel# or is sanctioned ) the faith of the ancient Fathers%++most imprudentl # li*ewise# is dou)t raised as to whether the sacred dogmas on purgator and on the 1mmaculate Conception of the 7lessed Hirgin Mar were ac*nowledged ) the hol men of earlier ears%++' ' ' regarding the constitution of the Church ' ' ' first of all an error# long since condemned ) Jur predecessor# 1nnocent I# is )eing renewed 4cf' n' 1.F15# in which it is argued that St' 6aul is held as a )rother entirel e>ual to St' 6eter%++then# with no less falsit # one is in$ited to )elie$e that the Catholic Church was not in the earliest da s a so$ereignt of one person# that is a monarch % or that the primac of the Catholic Church does not rest on $alid arguments'++7ut ' ' ' the Catholic doctrine on the most 7lessed Sacrament of the Eucharist is not left untouched when it is taught infle(i)l that the opinion can )e accepted which maintains that among the ,ree*s the words of consecration do not produce an effect unless preceded ) that pra er which the call epiclesis# Malthough# on the other hand# it is well *nown that to the Church there )elongs no right whatsoe$er to inno$ate an thing touching on the su)stance of the sacraments% and no less inharmonious with this is the $iew that confirmation conferred ) an # priest at all is to )e held $alid'

These opinions are noted as 3gra$e errors'3

The Author# the Time of Composition# and Historical Truth of the ,ospel According to Matthew M

4=esponse of the 7i)lical Commission# 2une 1F# 1F115

&1E/ 1' <hether after noting the uni$ersal and constant agreement of the Church from the earliest times# which is clearl shown ) the elo>uent testimonies of the Fathers# the inscriptions of the manuscripts of the ,ospels# e$en the most ancient $ersions of the Sacred Scriptures# and the catalogues handed down ) the Hol Fathers# the ecclesiastical writers# the Highest 6ontiffs# and the Councils# and finall the liturgical practice of the Eastern and <estern Church# it can and should )e affirmed with certaint that Matthew# the Apostle of Christ# is in fact the author of the $ulgate ,ospel under his nameQ++=epl : 1n the affirmati$e'

&1EF 11' <hether the opinion should )e considered as sufficientl supported ) the assent of tradition# which holds that Matthew preceded the other e$angelists in his writing# and that he composed the first ,ospel in the nati$e language then emplo ed ) the 2ews of 6alestine# to whom that wor* was directedQ++=epl : 1n the affirmati$e to )oth parts'

&1-. 111' <hether the redaction of this original te(t can )e placed )e ond the time of the o$erthrow of 2erusalem# so that the prophecies which are read there a)out this same o$erthrow were written after the e$ent% or whether what is customaril alleged to )e the testimon of 1renaeus 4Ad$' haer'# li)' C# cap' 1# n' &5 of uncertain and contro$ersial interpretation# is to )e considered of such weight that it forces us to reDect the opinion of those who thin*# more in accord with tradition# that the same redaction was composed e$en )efore 6aul8s arri$al in the Cit Q ++=epl : 1n the negati$e to )oth parts'

&1-1 1H' <hether that opinion of certain moderns can e$en with some pro)a)ilit )e sustained# according to which Matthew did not properl or strictl compose the ,ospel such as has )een handed down to us# )ut onl some collection of the words or con$ersations of Christ# which another anon mous author has made use of as sources# whom the ma*e the redactor of the ,ospel itself'++=epl : 1n the negati$e'

&1-& H' <hether from the fact that the Fathers and all ecclesiastical writers# indeed the Church herself from her own incuna)ula used# as canonical# onl the ,ree* te(t of the ,ospel *nown under the name of Matthew# not e$en e(cepting those who taught e(pressl that Matthew the Apostle wrote in his nati$e language# it can )e pro$ed with certaint that the ,ree* ,ospel is identical as to su)stance with that ,ospel written in his nati$e language ) the same ApostleQ++=epl : 1n the affirmati$e'

&1-C H1' <hether from the fact that the author of the first ,ospel pursues especiall the dogmatic and apologetic aim# namel # of demonstrating to the 2ews that 2esus is the Messias foretold ) the prophets# and descended from the lineage of Da$id# and from the fact that when arranging the deeds and words which he narrates and sets forth anew# he does not alwa s hold to the chronological order# it ma )e deduced that these matters are not to )e accepted as true% or# also# whether it can )e affirmed that the accounts of the accomplishments and discourses of Christ# which are read in the ,ospel itself# ha$e undergone a *ind of alteration and adaptation under the influence of the prophets of the Jld Testament# and the status of the more mature Church# and so are ) no means in conformit with historical truthQ++=epl : 1n the negati$e to )oth parts'

&1-E H11' <hether in particular the opinions of those persons should )e rightl considered as de$oid of solid foundation# who call into >uestion the historical authenticit of the two first chapters# in which the genealog and infanc of Christ are related% as also of certain opinions on dogmatic matters of great moment# as are those which ha$e to do with the primac of 6eter 4Matt' 1A:1B+1F5# the form of )aptizing# together with the uni$ersal mission of preaching handed o$er to the apostles 4Matt' &/:1F+&.5# the apostles8 profession of faith in the di$init of Christ 4Matt' 1E:CC5# and other such matters which occurred in Matthew announced in a special wa Q++=epl : 1n the affirmati$e'

The Author# the Time of Composition# the Historical Truth of the ,ospels According to Mar* and According to 9u*e M

4=epl of the 7i)lical Commission# 2une &A# 1F1&5

&1-- 1' <hether the e$ident Dudgment of tradition# from the )eginnings of the Church in wonderful

agreement with and confirmed ) manifold arguments# namel # the elo>uent testimonies of the Hol Fathers and ecclesiastical writers# the citations and allusions which occur in the writings of the same# the practice of the ancient heretics# the $ersions of the 7oo*s of the 0ew Testament# the most ancient and almost entire )od of manuscripts# and also the internal reasons ta*en from the $er te(t of the Sacred 7oo*s# definitel compels the affirmation that Mar*# the disciple and e(pounder of 6eter# and 9u*e the ph sician# the hearer and companion of 6aul# are in fact the authors of the ,ospels which are respecti$el attri)uted to themQ++ =epl : 1n the affirmati$e'

&1-A 11' <hether the reasons ) which some critics stri$e to demonstrate that the last twel$e $erses of the ,ospel of Mar* 4Mar* 1A:F+&.5 were not written ) Mar* himself# )ut were added ) another hand# are such as to gi$e the right to affirm that the are not to )e accepted as inspired and canonical% or at least demonstrate that the author of the said $erses is not Mar*Q++=epl : 1n the negati$e to )oth parts'

&1-B 111' <hether one ma li*ewise dou)t the inspiration and canonicit of the accounts gi$en ) 9u*e of the infanc of Christ 49u*e 1+&5% or the apparition of the Angel strengthening Christ# and the sweat of )lood 49u*e &&:EC f'5% or whether it can at least )e shown ) solid reasons++as pleased the ancient heretics# and is agreea)le also to some more recent critics++that the said accounts do not )elong to the genuine ,ospel of 9u*eQ++=epl : 1n the negati$e to )oth parts'

&1-/ 1H' <hether those most rare and $er peculiar documents# in which the Canticle Magnificat is directed not to the 7lessed Hirgin )ut to Eliza)eth# can and should in an wa pre$ail against the harmonious testimon of almost all manuscripts# )oth of the original ,ree* te(t and of the $ersions# as well as against the interpretation which the conte(t no less than the spirit of the Hirgin herself# and the constant tradition of the Church clearl e(actsQ++=epl : 1n the negati$e'

&1-F H' <hether# with respect to the chronological order of the ,ospels# it is right to withdraw from that opinion which# strengthened e>uall ) the most ancient and continued testimon of tradition# testifies that Mar* was the second in order to write and 9u*e the third# after Matthew# who was the first of all to write his ,ospel in his nati$e tongue% or# whether their opinion# which asserts that the ,ospel was composed second and third )efore the ,ree* $ersion of the first ,ospel# is to )e regarded in turn as in opposition to this ideaQ++=epl : 1n the negati$e to )oth parts'

&1A. H1' <hether the time of composition of the ,ospel of Mar* and 9u*e ma )e postponed until the o$erthrow of the cit of 2erusalem% or# )ecause the prophec of the 9ord in 9u*e a)out the o$erthrow of this cit seems more definite# it can )e sustained that his ,ospel at least was composed after the siege had alread )egunQ++=epl : 1n the negati$e to )oth parts'

&1A1 H11' <hether it ought to )e affirmed that the ,ospel of 9u*e preceded the )oo* of the Acts of the Apostles% and although this )oo*# with same i author 9u*e 4Acts 1:1 f'5# was finished )efore the end of the Apostle8s =oman capti$it 4Acts &/:C. f'5# his ,ospel was not composed after this timeQ++=epl : 1n the affirmati$e'

&1A& H111' <hether# *eeping in mind )oth the testimonies of tradition and internal e$idence# as regards the sources which )oth e$angelists used in composing the ,ospels# that opinion can prudentl )e called into >uestion which holds that Mar* wrote according to the preaching of 6eter# )ut 9u*e according to the preaching of 6aul% and which also asserts that other sources worth of trust were also at hand for these same e$angelists# either oral or e$en alread consigned to writingQ++=epl : 1n the negati$e'

&1AC 1I' <hether the words and deeds which are descri)ed accuratel and# as it were# graphicall ) Mar* according to the preaching of 6eter# and are most sincerel set forth ) 9u*e# following e$er thing diligentl from the )eginning through witnesses clearl worth of trust# inasmuch as the themsel$es from the )eginning were e ewitnesses and ministers of the word 49u*e 1:& f'5# rightl $indicate that complete historical faith in themsel$es which the Church has alwa s gi$en them% or# whether on the contrar the same deeds and actions are to )e Dudged $oid of historical truth# at least in part# either )ecause the writers were not e ewitnesses# or )ecause in )oth ,ospels defects in order and discrepancies in the succession of the deeds are not rarel caught% or )ecause# since the came and wrote later# the were o)liged to represent conceptions necessaril e(traneous to the minds of Christ and the apostles# or deeds now more or less distorted ) the imagination of the people% or# finall # )ecause the indulged in preconcei$ed dogmatic ideas# each one according to his purposeQ++=epl : 1n the affirmati$e to the first part% in the negati$e to the second'

The S noptic Luestion or the Mutual =elations )etween the Three Earlier ,ospels M

4=epl of the 7i)lical Commission# 2une &A# 1F1&5

&1AE 1' <hether# preser$ing what must )e Dealousl preser$ed according to the decisions made a)o$e# especiall on the authenticit and integrit of the three ,ospels of Matthew# Mar*# and 9u*e% on the su)stantial identit of the ,ree* ,ospel of Matthew with its earl original% also on the order of time in which the same were written# to e(plain their mutual li*enesses and differences# midst so man $ar ing and opposite opinions of the authors# it is permitted for e(egetes to dispute freel and to appeal to the h potheses of tradition whether written or oral# or e$en of the dependence of one upon a preceding or upon se$eral precedingQ++=epl : 1n the affirmati$e'

&1A- 11' <hether the should )e ad$ised to preser$e what was esta)lished a)o$e# who# supported ) no testimon of tradition or ) historical argument# easil ta*en in ) the h pothesis pu)licl proclaimed of two sources# which la)ors to e(plain the composition of the ,ree* ,ospel of Matthew and of the ,ospel of 9u*e chiefl ) their dependence upon the ,ospel of Mar* and a so+called collection of the 9ord8s discourses% and whether the are thus a)le to defend this freel Q++=epl ' 1n the negati$e to )oth parts'

The Author# Time of Composition# Historical Heracit of the 7oo* of the Acts of the Apostles

4=epl of the 7i)lical Commission# 2une 1&# 1F1C5

&1AA 1' <hether in $iew especiall of the tradition of the whole Church going )ac* to the earliest ecclesiastical writers# and noting the internal reasons of the )oo* of Acts# considered in itself or in its relation to the third ,ospel# and especiall )ecause of the mutual affinit and connection )etween the two prologues 49u*e 1:1+E% Acts 1:1 f'5# it must )e held as certain that the $olume that is entitled Actus A postolorum# or# !,ree* te(t deleted"# has 9u*e the E$angelist as authorQ++=epl : 1n the affirmati$e'

&1AB 11' <hether for critical reasons ta*en from the language and st le# and from the manner of narrating# and from the oneness of aim and doctrine# it can )e demonstrated that the )oo* of the Acts of the Apostles should )e attri)uted to one author alone% and therefore that the opinion of more recent writers which holds that 9u*e is not the onl author of the )oo*# )ut that different persons are to )e recognized as authors of the same )oo* is de$oid of an foundationQ++=epl : 1n the affirmati$e to )oth parts'

&1A/ 111' <hether in outward appearance# the prominent chapters in the Acts where the use of the third person is )ro*en off and the first person plural introduced# wea*en the unit and authenticit of composition% or rather historicall and philologicall considered are to )e said to confirm itQ++=epl : 1n the negati$e to the first part% in the affirmati$e to the second'

&1AF 1H' <hether )ecause of the fact that the )oo* itself is a)ruptl concluded after scarcel ma*ing mention of the two ears of 6aul8s first =oman capti$it # it ma )e inferred that the author had written a second $olume now lost# or had intended to write it% and so the time of composition of the 7oo* of Acts can )e deferred long after this capti$it % or whether it should rather rightl and worthil )e held that 9u*e toward the end of the first =oman capti$it of the Apostle 6aul had completed his )oo*Q++=epl : 1n the

negati$e to the first part% in the affirmati$e to the second'

&1B. H' <hether# if there is considered together the fre>uent and eas communication which 9u*e undou)tedl had with the first and prominent founders of the 6alestinian church# and also with 6aul# the Apostle of the ,entiles# whose assistant in the preaching of the ,ospel and companion in tra$el he was% also his customar industr and diligence in see*ing witnesses# and in o)ser$ing things with his own e es% also# and finall # the e$ident and amazing agreement for the most part of the 7oo* of Acts with the letters of 6aul and the more genuine monuments of histor # it should )e held with certaint that 9u*e had at hand sources worth of all trust# and applied them accuratel # well# and faithfull # so that he rightl indicates for himself full historical authorit Q++=epl : 1n the affirmati$e'

&1B1 H1' <hether the difficulties which are usuall raised from the supernatural deeds related ) 9u*e# and from the narration of certain discourses which# since the are handed down in summar # are considered fictitious and adapted to circumstances% also from certain passages# apparentl at least# in disagreement with histor whether profane or )i)lical% finall also from certain accounts which seem to )e at odds with the author of the Acts# or with other+sacred authors# are such as can call the historical authorit of the Acts into dou)t or at least in some manner diminish itQ++=epl : 1n the negati $e'

The Author# 1ntegrit # and Time of Composition of the 6astoral

9etters of 6aul the Apostle M

4=esponse of the 7i)lical Commission# 2une 1&# 1F1C5

&1B& 1' <hether# *eeping in mind the tradition of the Church which continues uni$ersall and steadil from the earliest times# Dust as the ancient ecclesiastical records testif in man wa s# it should )e held with certaint that the so+called pastoral letters# that is# the two to Timoth and another to Titus# notwithstanding the rashness of certain heretics who ha$e eliminated them as )eing contrar to their dogma from the num)er of 6auline epistles# without gi$ing an reason# were composed ) the Apostle 6aul himself# and ha$e alwa s )een rec*oned among the genuine and canonicalQ++=epl : 1n the affirmati$e'

&1BC 11' <hether the so+called fragmentar h pothesis introduced ) certain more recent critics and $ariousl set forth# who for no otherwise pro)a)le reason# rather while >uarreling among themsel$es# contend that the pastoral letters were constructed at a later time from fragments of letters# or from corrupt 6auline letters ) un*nown authors# and nota)l increased# can )ring some slight preDudice upon the clear and $er strong testimon of traditionQ++=epl : 1n the negati$e'

&1BE 111' <hether the difficulties which are )rought up in man places whether from the st le and language of the author# or from the errors especiall of the ,nostics# who alread at that time are descri)ed as serpents% or from the state of the ecclesiastical hierarch # which is supposed to ha$e )een alread e$ol$ed# and other such reasons in opposition in some wa # wea*en the opinion which holds the authenticit of the pastoral letters as $alid and certainQ++=epl : 1n the negati$e'

&1B- 1H' <hether# since no less from historical reasons as from ecclesiastical tradition# in harmon with the testimonies of the oriental and occidental most hol Fathers% also from the indications themsel$es which are easil drawn from the a)rupt conclusion of the 7oo* of the Acts and from the 6auline letters written at =ome# and especiall from the second letter to Timoth # the opinion of a twofold =oman capti$it of the Apostle 6aul should )e held as certain# it can )e safel affirmed that the pastoral letters were written in that period of time which inter$enes )etween the li)eration from the first capti$it and the death of the ApostleQ++=epl : 1n the affirmiti$e'

The Author and Method of Composition of the Epistle to the He)rews M

4=epl of the 7i)lical Commission# 2une &E# 1F1E5

&1BA 1' <hether so much force is to )e attri)uted to the dou)ts which inthe first centuries possessed the minds of some in the Jccident regarding the di$ine inspiration and 6auline origin of the Epistle to the He)rews# )ecause of the special a)use of heretics# that# although aware of the perpetual# unanimous# and continued affirmation of the Jriental Fathers# to which was added after the fourth centur the full agreement of the entire <estern Church% weighing also the acts of the Highest 6ontiffs and of the sacred Councils# especiall of Trent# and also the perpetual practice of the uni$ersal Church# one ma hesitate to classif it with certaint not onl among the canonical++which is determined regarding faith++)ut also among the genuine epistles of the Apostle 6aulQ++=epl : 1n the negati$e'

&1BB 11' <hether the arguments which are usuall drawn from the unusual a)sence of the name of 6aul# and the omission of the customar introduction and salutation in the Epistle to the He)rews++or from the purit of the same ,ree* language# the elegance and perfection of diction and st le#++or from the wa ) which the Jld Testament is cited in it and arguments made from it#++or from certain differences which supposedl e(isted )etween the doctrine of this and of the other epistles of 6aul# somehow are a)le to wea*en the 6auline origin of the same% or whether# on the other hand# the perfect agreement of doctrine and opinions# the li*eness of admonitions and e(hortations# and also the harmon of the phrases and of the words themsel$es cele)rated also ) some non+Catholics# which are o)ser$ed )etween it and the other writings of the Apostle of the ,entiles# demonstrate and confirm the same 6auline originQ++=epl : 1n the negati$e to the first part% in the affirmati$e to the second'

&1B/ 111' <hether the Apostle 6aul is so to )e considered the author of this epistle that it should necessaril )e affirmed that he not onl concei$ed and e(pressed it all ) the inspiration of the Hol Spirit# )ut also endowed it with that form with which it stands outQ++=epl : 1n the negati$e# sa$e for a later Dudgment of the Church'

7E0ED1CT IH 1F1E+1F&&

6arousia# or the Second Ad$ent of Jur 9ord 2esus Christ in the Epistles of St' 6aul the Apostle M

4=epl of the 7i)lical Commission# 2une 1/# 1F1-5

&1BF 1' <hether to sol$e the difficulties which occur in the epistles of St' 6aul and of the other apostles# where there is mention of 3parousia#3 as the sa # or of the second coming of our 9ord 2esus Christ# a Catholic e(egete is permitted to assert that the apostles# although under the inspiration of the Hol Spirit# taught no error# ne$ertheless e(press their own human feelings in which error or deception can lie concealedQ++ =epl : 1n the negati$e'

&1/. 11' <hether# )earing in mind the genuine notion of the apostolic gift# and the undou)ted fidelit of St' 6aul with regard to the doctrine of the Master# li*ewise the Catholic dogma on the inspiration and inerranc of the Hol Scriptures# according to which all that the sacred writer asserts# declares# and introduces ought to

)e maintained as asserted# declared# and introduced ) the Hol Spirit% weighing also the te(ts of the epistles of the Apostle considered in themsel$es# especiall in harmon with the method of spea*ing of the 9ord himself# one should affirm that the Apostle 6aul in his writings said nothing at all which does not agree perfectl with that ignorance of parousia of the time# which Christ Himself proclaimed to )elong to manQ++ =epl : 1n the affirmati$e'

&1/1 111' <hether# noting the ,ree* e(pression# 3!,ree* te(t deleted" weighing also the e(planation of the Fathers# especiall of 2ohn Chr sostom# who was most $ersed in the nati$e idiom and in the epistles of 6aul# it is permitted to reDect the traditional interpretation in the Catholic schools as more remotel desired and de$oid of solid foundation !which was retained ) the renewers themsel$es also of the si(teenth centur "# which e(plains the words of St' 6aul in chapter E# epist' 1 to the Thessalonians# $$' 1-+B# without in an wa in$ol$ing the affirmation of parousia so pro(imate that the Apostle num)ers himself and his readers among those faithful who are to go to meet Christ as sur$i$ersQ++=epl : 1n the negati$e'

Jn D ing and Dead Schismatics M

4=epl of the Hol Jffice to $arious local ordinaries# Ma 1B 1F1A5

&1/1a 1' <hether when material schismatics at the point of death# in good faith see* either a)solution or e(treme unction# these sacraments can )e conferred on them without their renouncing errorsQ++ =epl :1n the negati$e# )ut that it )e re>uired that the reDect errors as )est the can# and ma*e a profession of faith'

11' <hether a)solution and e(treme unction can )e conferred on schismatics at the point of death when unconsciousQ++=epl :Conditionall # in the affirmati$e# especiall if from additional circumstances it can )e conDectured that the at least implicitl reDect their errors# et effectuall remo$ing scandal# at least ) manifesting to ) standers that the accept the Church and ha$e returned at the last moment to unit '

111' As regards ecclesiastical )urial the =oman =itual must stand firm'

Spiritism M

4=epl of the Hol Jffice# April &1 1F1B5

&1/& <hether it is permitted through a medium#as the call him# or without a medium# with or without the application of h pnotism# to )e present at spiritistic con$ersations or manifestations of an *ind# e$en though these phenomena present the appearance of honest or piet # whether ) interrogating souls or spirits# or ) listening to responses# or onl ) loo*ing on# e$en with a tacit or e(pressed protestation that one does not wish to ha$e an thing to do with wic*ed spirits'++=epl :1n negati$e in all cases'

From the Code( of Canon 9aw promulgated on Ma 1F# 1F1/#

$ariousl # see in 1nde( s stematicus'

Certain 6ropositions on Gnowledge of the Soul of Christ M

4Decree of the Hol Jffice# 2une -# 1F1/5

<hen the >uestion was proposed ) the Sacred Congregation on Seminar and ?ni$ersit Studies# whether the following propositions can )e safel taught:

&1/C 1' 1t is not esta)lished that there was in the soul of Christ while li$ing among men the *nowledge which the )lessed and the comprehensors ha$e 4cf' 6hil' C:1&#1C 5'

&1/E 11' 0or can the opinion )e called certain which has esta)lished that the soul of Christ was ignorant of nothing# )ut from the )eginning *new all things in the <ord# past# present# and future# or all things that ,od *nows ) the *nowledge of $ision'

&1/- 111' The opinion of certain more recent persons on the limited *nowledge of the soul of Christ is to )e

accepted in Catholic schools no less than the notion of the ancients on uni$ersal *nowledge'

The Most Eminent and =e$erend Cardinals# general 1n>uisitors in matters of faith and morals# the pra er of the Consultors )eing held first# decreed that the answer must )e: 1n the negati$e'

T he 1nerranc of Hol ScriptureM

4From the Enc clical# 3Spiritus 6araclitus#3 Septem)er 1-# 1F&.5

&1/A 7 the doctrine of 2erome those statements are well confirmed and illustrated ) which Jur predecessor# 9eo I111# solemnl declared the ancient and constant faith of the Church in the a)solute immunit of Scriptures from an errors: Tantum a)est ' ' '4see n' 1F-1 5' And# introducing the definitions of the Councils of Florence and Trent# confirmed in the Hatican S nod# he has the following: 3Therefore# nothing at all matters ' ' ' otherwise He Himself were not the Author of all Sacred Scripture3 4See n' 1F-& 5'

Although these words of Jur predecessors lea$e no place for am)iguit or e$asion# <e must grie$e# Henera)le 7rothers# that not onl were there not lac*ing some among those outside the Church# )ut e$en among the sons of the Catholic Church# moreo$er++which wounds Jur soul more se$erel ++among the clerg itself and the teachers of the sacred disciplines# who rel ing proudl on their own Dudgment# either openl reDect the magisteriumof the Church on this su)Dect or secretl oppose it' 1ndeed# <e appro$e the plan of those who# to e(tricate themsel$es and others from the difficulties of the Sacred Code(# in order to eliminate these difficulties# rel on all the aids of scholarship and literar criticism# and in$estigate new a$enues and

methods of research% )ut the will wander pitifull from their purpose# if the disregard the precepts of Jur predecessor and pass )e ondcertain limits and )ounds which the Fathers ha$e set4 6ro$' &&:&/5' @et ) these precepts and limits the opinion of the more recent critics is not restrained# who# after introducing a distinction )etween the primar or religious element of Scripture# and the secondar or profane# wish# indeed# that inspiration itself pertain to all the ideas# rather e$en to the indi$idual words of the 7i)le# )ut that its effects and especiall immunit from error and a)solute truth )e contracted and narrowed down to the primar or religious element' For their )elief is that that onl which concerns religion is intended and is taught ) ,od in the Scriptures% )ut that the rest# which pertains to the profane disciplines and ser$es re$ealed doctrine as a *ind of e(ternal cloa* of di$ine truth# is onl permitted and is left to the fee)leness of the writer' 1t is not surprising# then# if in ph sical# historical# and other similar affairs a great man things occur in the 7i)le# which cannot at all )e reconciled with the progress of the fine arts of this age' There are those who contend that these fa)rications of opinions are not in opposition to the prescripitions of Jur predecessor# since he declared that the sacred writer in matters of nature spea*s according to e(ternal appearance# surel fallacious 4see n' 1FEB5' 7ut how rashl # how falsel this is affirmed# is plainl e$ident from the $er words of the 6ontiff'

&1/B And no less do the dissent from the doctrine of the Church who thin* that the historical parts of Scriptures depend not on the a)solute truth of facts# )ut onl on what the callthe relati$eand harmonious opinion of the multitude% and the do not hesitate to infer this from the $er words of 6ope 9eo# )ecause he said that the principles esta)lished regarding the things of nature can )e transferred to the historical disciplines 4see n'1FEF5' And so the contend that the sacred writers# Dust as in ph sical matters the spo*e according to what was apparent# so the related e$ents unwittingl # inasmuch as these seemed to )e esta)lished according to the common opinion of the multitude or the false testimonies of others% and that the did not indicate the sources of their *nowledge# and did not ma*e the narrations of others their own' <h shall we refute at length a matter plainl inDurious to Jur predecessor# and false and full of errorQ For what is the similarit of the things of nature and histor # when the ph sical are concerned with what 3appears to the senses#3 and so should agree with phenomena% while on the other hand the law of histor is chiefl this# that what is written must )e in agreement with the things accomplished# according as the were accomplished in factQ 1f the opinion of these men is once accepted# how will that truth of sacred stor stand safe# immune from e$er falsehood# which Jur predecessor declares must )e retained in the entire te(t of its literatureQ 7ut if he affirms that the same principles that ha$e a place in ph sics can to ad$antage )e transferred to histor and related disciplines# he certainl does not esta)lish this on a uni$ersal )asis# )ut is onl professing that we use the same methods to refute the fallacies of ad$ersaries as we use to protect the historical faith of Sacred Scripture against their attac*s' ' ' '

&1// 0or is Sacred Scripture lac*ing other detractors% <e recognize those who# if the are restrained within

certain limits# so a)use right principles indeed that the cause the foundations of the truth of the 7i)le to totter# and undermine the Catholic doctrine handed down ) the Fathers in common' Among these Fathers 2erome# if he were still ali$e# would surel hurl the sharpest weapons of his speech# )ecause# neglecting the sense and Dudgment of the Church# the $er smoothl ta*e refuge in citations which the call implicit# or in accounts historical in appearance% or# the contend that certain *inds of literature are found in the sacred )oo*s# with which the whole and perfect truth of the di$ine word cannot )e reconciled% or# the ha$e such an opinion on the origin of the 7i)le that its authorit collapses and utterl perishes' 0ow# what must )e thought of those who in e(pounding the ,ospels themsel$es diminish the human faith due them and o$erturn di$ine faithQ For what our 9ord 2esus Christ said# and what He did the are of the opinion did not come down to us entire and unchanged# although the are witnesses of all those who wrote down religiousl what the themsel$es had seen and heard% )ut that++especiall with reference to the fourth ,ospel++ part came down from the e$angelists who themsel$es planned and added much# and part was )rought together from the account of the faithful of another age'

0ow# Henera)le 7rethren# with the passing of the fifteenth generation after the death of the greatest Doctor <e ha$e communicated with ou not to dela to )ring these words to the clerg and our people# that all# under the patronage and leadership of 2erome# ma not onl retain and guard the Catholic doctrine of the di$ine inspiration of the Scriptures# )ut ma also cling most zealousl to the principles which are prescri)ed in the Enc clical 9etter# 36ro$identissimus Deus#3 and in this Jur own' ' ' '

The Doctrines of Theosoph M

4=epl of the Hol Jffice# 2ul 1/# 1F1F5

&1/F <hether the doctrines# which toda are called theosophical# can )e in harmon with Catholic doctrine% and thus whether it is permitted to Doin theosophical societies# attend their meetings# and read their )oo*s# dail papers# Dournals# and writings'++=epl :1n the negati$e in all cases'

61?S I1 1F&&+1FCF

The =elation 7etween Church and State M

4From the Enc clical# 3?)i arcano#3 Decem)er &C# 1F&&5

&1F. 7ut if the Church thin*s it unlawful to mingle in these worldl affairs# concerned in the mere controlling of politics# without reason# et ) her own right she stri$es that ci$il power in$ent no cause for o)structing in an wa those higher )lessings in which man8s eternal sal$ation is contained# or for threatening harm or destruction ) unDust laws and orders% or for undermining the di$ine constitution of the Church% or# finall # of trampling upon the sacred laws of ,od in the ci$il communit of men'

The 9aw and Method of Following the Doctrine of St' Thomas A>uinas M

4From the Enc clical# 3Studiorum Ducem#3 2une &F# 1F&C5

&1F1 <e desire $er much that those especiall who hold the magisteriaof the higher disciplines in the schools of the clerg note carefull and o)ser$e in$iola)l all the precepts which )oth Jur predecessors# and first of all 9eo I111 M and 6ius I#M ha$e decreed and <e oursel$es ha$e ordered last ear'M Moreo$er# let them )e con$inced that the will then satisf the demands of their office and will li*ewise fulfill Jur e(pectation# if# when the )egin trul to lo$e the Doctor A>uinas# ) a long and intensi$e stud of his wor*s# and ) interpreting the Doctor himself# the communicate the warmth of this lo$e to the students under their instruction# and render them capa)le of e(citing a similar zeal in others'

&1F& 0aturall among lo$ers of St' Thomas# such as all the sons of the Church who are concerned with the highest studies should )e# <e desire that there e(ist that honora)le ri$alr with Dust freedom from which studies ma*e progress# )ut no detraction which is not fa$ora)le to truth and which ser$es onl to )rea* the )onds of charit ' Therefore# let whate$er is prescri)ed M in the Code of Canon 9aw )e sacred to each one of them# that 3the professors ma carr on the stud of rational M philosoph and of theolog and the instruction of their students in these disciplines according to the method# doctrines# and principles of the Angelic Doc+ tor# and ma hold them sacred#3 and that all so conduct themsel$es according to this norm as to )e trul a)le to call him that master' 37ut let not some e(act from others an thing more than this which the Church the mistress and mother of all demands of all% for in those matters a)out which there is wont to )e $aried opinions among teachers of higher distinction among our Catholic schools no one is to )e pre$ented from following the opinion which seems to him the more pro)a)le'3

The =e$i$al of Merits and ,ifts M

4From the 7ull of 2u)ilee# 3lnfinita Dei misericordia#3 Ma &F# 1F&E5

&1FC 0ow when the He)rews in the ear of the Sa))ath# after reco$ering their goods which had passed into the ownership of others# were returning 3totheir own possession#3and the ser$ants# now free# were )eta*ing themsel$es 3to their former famil 34 9e$' &-:1.5# and the de)t of the de)tors was cancelled# all this more happil happens and is accomplished among us in the ear of atonement' For# all who ) doing penance carr out the salutar orders of the Apostolic See in the course of the great 2u)ilee# the same regain anew and recei$e that a)undance of merits and gifts which the had lost ) sinning# and the are so set free from the cruel domination of Satan that the regain the freedom 3wherewith Christ has made us free3 4 ,al' E:C15# and# finall # of all the punishment which the would ha$e )een o)liged to pa for their faults and sins# )ecause of the highl accumulated merits of 2esus Christ# the 7lessed Hirgin Mar # and the saints# the are full a)sol$ed'

The Gingship of Christ M

4From the Enc clical# 3Luas primas#3 Decem)er 11# 1F&-5

&1FE Moreo$er# on what foundation this dignit and power of our 9ord rests# C ril of Ale(andria aptl o)ser$es: 3He o)tained his dominion o$er all creatures# to spea* in a word# not ) ha$ing wrested it ) force or )rought it in from some other source# )ut ) His own essence and nature3% M naturall # His *ingdom depends on that wonderful union which is called h postatic' Therefore# it follows not onl that Christ is to )e adored as ,od ) angels and men# )ut also that angels and men o)e and are su)Dect to His power as man# namel # that Christ o)tains His power o$er all creatures solel in the name of the h postatic union' +++7ut et what could )e more pleasing to us and more pleasant to contemplate than that Christ commands us not onl ) right of )irth )ut also ) an ac>uired right# that is# of redemptionQ <ould that all forgetful men would recall what price the ha$e cost our Sa$ior# for# 3not with corrupti)le things as with gold or sil$er were ou redeemed )ut ) the precious )lood of Christ# as of a lam) unspotted and undefiled3 4 1 6et' 1:1/# 1F5' 0ow we are not our own# since Christ has )ought us 3with a great price3 41 Cor' -:&.5% our $er )odies 3are mem)ers of Christ3 41 Cor' A:1- 5'

&1F- 0ow to e(plain )riefl the force and nature of this *ingship# it is hardl sufficient to sa that it consists of a threefold power# and if it lac*ed this# it is scarcel recognized as a *ingship' Testimonies drawn and gathered from Sacred Scriptures indicate more than sufficientl this fact a)out the uni$ersal power of our =edeemer# and according to the Catholic faith it must )e )elie$ed that 2esus Christ was gi$en to men as a =edeemer# in whom to trust% )ut at the same time as a legislator# to whom to gi$e o)edience !Cone' Trid'# sess' H1# can' &1 4see n' /C15"' 7ut the ,ospels do not insist so much on the fact that He esta)lished laws# as the do of Him o)ser$ing laws% and# indeed# whoe$er *eep these precepts# the same are said in different words in different places ) the di$ine Master )oth to pro$e their lo$e for Him# and to remain in His lo$e 4 2ohn 1E:1-% 1-:1. 5' 2esus Himself declared to the 2ews# who accused Him of $iolating the >uiet of Sa))ath ) the wonderful healing of the sic* man# that the Father had )estowed Dudicial power on Him: 3For neither cloth the Father Dudge an man# )ut hath gi$en all Dudgment to the Son3 42ohn -:&&5% ) which this also is understood+++ since the fact cannot )e separated from the Dudgment+++that ) His own right He confers rewards and punishments upon men while still li$ing' And furthermore that power which is called e(ecuti$e is to )e attri)uted to Christ# since it is necessar that all o)e His power# and since no one can escape what has )een imposed upon the contumacious in the imposing of punishment'

0e$ertheless# that such a *ingdom is spiritual in a special wa # and pertains to spiritual things# not onl do the words which we ha$e >uoted a)o$e from the 7i)le show# )ut Christ the 9ord ) His manner of action confirms' For# on more than one gi$en occasion# when the 2ews# or rather the apostles themsel$es were of the opinion through error that the Messias would deli$er the people into li)ert and would restore the *ingdom of 1srael# He Himself destro ed and dispelled their $ain opinion and hope% when He was a)out to )e proclaimed *ing ) a surrounding multitude# He declined the name and honor ) fleeing and hiding% in

the presence of the =oman go$ernor He declared that His *ingdom was not 3of this world3 4 2ohn 1/:CA5' 1ndeed' this *ingdom is presented in the ,ospels as such# into which men prepare to enter ) doing penance% moreo$er# the cannot enter it e(cept through faith and )aptism# which# although an e(ternal rite# et signifies and effects an interior regeneration% it is opposed onl to the *ingdom of Satan and to the powers of dar*ness# and demands of its followers not onl that# with mind detached from wealth and earthl things# the prefer gentleness of character# and hunger and thirst after Dustice# )ut also that the renounce themsel$es and ta*e up their cross' Moreo$er# since Christ as =edeemer has ac>uired the Church ) His )lood# and as 6riest has offered and continues to offer Himself as a $ictim for our sins# does it not seem right that He assume the nature of )oth offices and participate in themQ

&1FA Jtherwise he would err )asel # who should depri$e Christ# the man# of power o$er all ci$il affairs# since He has recei$ed the most a)solute right o$er created things from the Father# so that all ha$e )een placed under His authorit ' 7ut et# as long as He led His life on earth# He a)stained entirel from e(ercising such domination% and Dust as He once )elittled the possession and desire of human things# so He then permitted and toda permits the possession of them' And regarding this the following is $er aptl said: 3He does not snatch awa mortal things# who gi$es hea$enl *ingdoms3 4H mn# 3Crudelis Herodes#3 in the Jffice of the Epiphan 5' And so the *ingdom of our =edeemer em)races all men# and in this matter <e gladl ma*e the words of Jur predecessor of immortal memor Jur own: 3Clearl His power is not onl o$er Catholic peoples# or o$er those alone who# cleansed ) hol )aptism# surel )elong to the Church# if right is considered# though error of opinion leads them in de$ious wa s# or dissension separates them from charit # )ut it em)races e$en those who are rec*oned as destitute of Christian faith# so that in all truth all man*ind is under the power of 2esus Christ3 4Enc clical# 3Annum sacrum#3 gi$en Ma &-# 1/FF5' 0or is there in this matter an difference among indi$iduals and domestic and ci$ic groups# )ecause men united in societ are no less under the power of Christ' Surel the same !Christ" is the source of indi$idual and common sal$ation: 30either is there sal$ation in an other% for there is no other name under hea$en gi$en to men# where) we must )e sa$ed3 4 Acts E:1& 5% the same 6erson is the author of prosperit and true happiness for indi$idual citizens and for the state: 3For the cit is not made happ from one source# and man from another# since the state is nothing else than a harmonious multitude of men'3M Therefore# let the rulers of nations not refuse to offer the pu)lic ser$ice of re$erence and o)edience to the power of Christ through themsel$es and through the people# if the trul wish# while preser$ing their authorit to ad$ance and increase the fortunes of their countr '

9aicism M

4From the same Enc clical# 3Luas primas#3 Decem)er 11# 1F&-5

&1FB 0ow# if we order that Christ the Ging )e worshiped ) all of Catholic name# ) this $er fact we intend to pro$ide for the necessit of the times and to appl a special remed for the plague which infects human societ 'M

<e call the plague of our age so+called laicism# with its errors and nefarious efforts' ' ' ' For the power of Christ o$er all nations has )egun to )e denied% hence# the right of the Church which e(ists from the $er right of Christ# to teach the human race# to pass laws and to rule for the purpose of leading people especiall to eternal sal$ation has )een denied' Then# indeed# little ) little the religion of Christ was placed on the same le$el with false religions# and was put in the same class most shamefull % it was then su)Dected to ci$il power# and was almost gi$en o$er to the authorit of rulers and magistrates% some proceeded further# who thought that a *ind of natural religion# and some sort of natural impulse of the mind should )e su)stituted for di$ine religion' States ha$e not )een lac*ing which proclaimed that the could li$e without ,od# and that their religion should consist in an impious neglect of ,od'

The 2ohannine Comma M

4From the Decree of the Hol Jffice# 2anuar 1C# 1/FB# and the Declaration of the Hol Jffice# 2une &# 1F&B5

&1F/ To the >uestion: 3<hether it can safel )e denied# or at least called intodou)t that the te(t of St' 2ohn in the first epistle# chapter -# $erse B# is authentic# which read as follows: 8And there are three thatgi$e testimon in hea$en# the Father# the <ord# and the Hol ,host' And these three are oneQ8 3+++the response was gi$en on 2anuar 1C# 1/FB: 1n the negati$e' At this response there arose on 2une &# 1F&B# the following declaration# at first gi$en pri$atel ) the same Sacred Congregation and afterwards repeated man times# which was made a part of pu)lic law in E7 n' 1&1 ) authorit of the Hol Jffice itself:

3This decree was passed to chec* the audacit of pri$ate teachers who attri)uted to themsel$es the right either of reDecting entirel the authenticit of the 2ohannine comma# or at least of calling it into >uestion ) their own final Dudgment' 7ut it was not meant at all to pre$ent Catholic writers from in$estigating the su)Dect more full and# after weighing the arguments accuratel on )oth sides# with that and temperance which the gra$it of the su)Dect re>uires# from inclining toward an opinion in opposition to its authenticit # pro$ided the professed that the were read to a)ide ) the Dudgment of the Church# to which the dut was delegated ) 2esus Christ not onl of interpreting Hol Scripture )ut also of guarding it faithfull '3

Meetings to 6rocure the ?nit of All ChristiansM

4From the Decree of the Hol Jffice# 2ul /# 1F&B5

&1FF <hether it is permitted Catholics to )e present at# or to ta*e part in con$entions# gatherings# meetings# or societies of non+Catholics which aim to associate together under a single agreement all who in an wa la claim to the name of ChristianQ

=epl :1n the negati$e# and there must )e complete adherence to the decree ! De participatione catholicorum societati#3ad procurandam christianitatis unitatem3" on the participation of Catholics in a societ 3to procure the unit of Christianit '3 M

The Connection of the Sacred 9iturg with the ChurchM

4From the Apostolic Constitution# 3Di$ini cultus#3 Decem)er &.# 1F&/5

&&.. Since the Church has recei$ed from her founder# Christ# the dut of guarding the holiness of di$ine worship# surel it is part of the same# of course after preser$ing the su)stance of the sacrifice and the sacraments# to prescri)e the following: ceremonies# rites# formulas# pra ers# chant+++ ) which that august and pu)lic ministr is )est controlled# whose special name is9iturg #as if an e(ceedingl sacred action' And the liturg is an undou)tedl sacred thing% for# through it we are )rought to ,od and are Doined with Him% we )ear witness to our faith# and we are o)ligated to it ) a most serious dut )ecause of the )enefits and helps recei$ed# of which we are alwa s in need' Hence a *ind of intimate relationship )etween dogma and sacred liturg # and li*ewise )etween Christian worship and the sanctification of the people' Therefore# Celestine 1 proposed and e(pressed a canon of faith in the $enerated formulas of the 9iturg : 39et the law of supplication esta)lish the law of )elie$ing' For when the leaders of hol peoples administer legislation

enDoined upon themsel$es the plead the cause of the human race )efore di$ine Clemenc # and the )eg and pra while the entire Church sighs with them3 4see n'1CF 5'

Mastur)ation 6rocured Directl M

4From the Decree of the Hol Jffice# August &# 1F&F5

&&.1 <hether mastur)ation procured directl is permitted to o)tain sperm# ) which a contagious disease)1enorragia!gonorrhea" ma )e detected and# insofar as it can )e done# cured'

=epl : 1n the negati$e' The Christian Education of @outhM 4From the Enc clical# 3Di$ini illius magistri#3 Decem)er C1# 1F&F5

&&.& Since e$er method of education aims for that formation of man which he ought to ac>uire in this mortal life# in order to attain the ultimate goal destined for him ) the Creator# it is plainl e$ident that as no education can )e trul so called which is not entirel ordered to that final end# in the present order of things esta)lished ) the pro$idence of ,od# namel after He re$ealed Himself in His Jnl +)egotten# who alone is 3the wa # the truth# and the life3 42ohn 1E:A5# no full and perfect education can e(ist e(cept that which is called Christian' ' ' '

&&.C The tas* of educating does not )elong to indi$idual men )ut necessaril to societ ' 0ow necessar societies are three in num)er# distinct from one another# et harmoniousl com)ined ) the will of ,od# to which man is assigned from )irth% of these# two# namel # the famil and ci$il societ # are of the natural order% and the third# the Church# to )e sure# is of the supernatural order' Famil li$ing holds first place# and# since it was esta)lished and prepared ) ,od Himself for this purpose# to care for the generation and up)ringing of offspring# thus ) its nature and ) its inherent rights it has priorit o$er ci$il societ ' 0e$ertheless# the famil is an imperfect societ # )ecause it is not endowed with all those things ) which it ma attain its $er no)le purpose perfectl % )ut ci$il association# since it has in its power all things necessar to achie$e its destined end# namel # the common good of this earthl life# is a societ a)solute in all respects and perfect% for this same reason# therefore# it is pre+eminent o$er famil life# which indeed can fulfill its purpose safel and rightl onl in ci$il societ ' Finall # the third societ # in which man ) the waters of )aptism enters a life of di$ine grace# is the Church# surel a supernatural societ em)racing the whole human race% perfect in herself# since all things are at her disposal for attaining her end# namel the eternal sal$ation of man# and thus supreme in her own order' Conse>uentl # education# which is concerned with the whole man# with man indi$iduall and as a mem)er of human societ # whether esta)lished in the order of nature or in the order of di$ine grace# pertains to these three necessar societies# harmoniousl according to the proper end of each# proportionatel according to the present order di$inel esta)lished' &&.E 7ut in the first place# in a more pre+eminent wa education pertains to the Church# namel # )ecause of a twofold title in the supernatural order which ,od conferred upon her alone% and thus ) an entirel more powerful and more $alid title than an other title of the natural order' The first reason for such a right rests on the supreme authorit of the magisteriumand on the mission which the di$ine Founder of the Church )estowed upon her in those words: 3All power is gi$en to me in hea$en and on earth' ,oing therefore teach e ' ' ' e$en unto the consummation of l the world3 4 Matt' &/:1/+&.5' ?pon thismagisterium Christ the 9ord conferred immunit from error# together with the command to teach His doctrine to all% therefore# the Church 3has )een esta)lished ) her di$ine Founder as the pillar and foundation of truth# to teach all men the di$ine faith# to guard its deposit gi$en to her whole and in$iolate# and to direct and fashion men in their pu)lic and pri$ate actions unto purit of morals and integrit of life# according to the norm of re$ealed doctrine'3 M The second reason for the right arises from that supernatural dut of a mother# ) which the Church# most pure spouse of Christ# )estows upon men a life of di$ine grace# and nurtures and promotes it ) her sacraments and precepts' <orthil then does St' Augustine sa : 3He will not ha$e ,od as father# who would not )e willing to ha$e the Church as mother'3 M &&.- Therefore# the Church promotes letters# the sciences# and the arts# insofar as the are necessar or

useful for Christian education and for e$er one of her acti$ities for the sal$ation of souls# founding and supporting her schools and institutions# in which e$er discipline is taught and an approach is made to all grades of erudition'M And it must not )e thought that so+called ph sical education is alien to her maternal magisterium# since this also has the capacit to )enefit or harm Christian education' And this action of the Church in e$er *ind of culture of the mind# Dust as it is of the highest )enefit to families and nations# which with Christ remo$ed from their midst are rushing into destruction#+++as Hilar rightl sa s: 3<hat can )e so perilous to the world as not to ha$e accepted ChristQ3 M+++so it causes no incon$enience to the ci$il organization in these things% for the Church# as she is a most prudent mother# does not in the least pre$ent her schools and institutions in e$er nation educating the lait from conforming with the prescri)ed laws of the authorities# )ut is read in e$er wa to cooperate with the authorities# and if an difficulties ) chance should arise# to dissol$e them ) a mutual understanding' 7esides# it is the right of the Church which she cannot surrender# and the dut which she cannot a)andon# to watch o$er all education# such as is imparted to her children# namel # the faithful in either pu)lic or pri$ate institutions# not onl insofar as pertains to religious doctrine as it is taught there# )ut also with regard to an other discipline or arrangement of affairs# according as the ha$e some relationship with religion and moral precepts' M &&.A The rights of the famil and of the state# e$en the $er rights which )elong to indi$idual citizens with reference to Dust freedom in in$estigating the things of science and of the methods of science# and of an profane culture of the mind# not onl are not at $ariance with such a special right of the Church# )ut are e$en >uite in harmon with it' For# to ma*e *nown at once the cause and origin of such concord# the supernatural order# on which the rights of the Church depend# far from destro ing and wea*ening the natural order# to which the other rights which we ha$e mentioned pertain# rather ele$ates and perfects it% indeed# of these orders one furnishes help and# as it were# the complement to the other# consistent with the nature and dignit of each one# since )oth proceed from ,od# who cannot )e inconsistent with Himself: 3The wor*s of ,od are perfect and all His wa s are Dudgment3 4Deut' C&:E 5' 1ndeed# this matter will appear clearer if we consider the dut of educating# which pertains to the famil and to the state# separatel and more closel ' &&.B And# first# the dut of the famil agrees wonderfull with the dut of the Church# since )oth $er similarl proceed from ,od' For ,od communicates fecundit directl to the famil # in the natural order# the principle of life and thus the principle of education to life# at the same time along with authorit # which is the principle of order' Jn this su)Dect the Angelic Doctor with his customar clarit of thought and precision in spea*ing sa s: 3The father according to the flesh in a particular wa shares in the method of the principle which is found uni$ersall in ,od' ' ' The father is the principle of generation and of education# and of all things which

pertain to the perfection of human life'3 M The famil # then# holds directl from the Creator the dut and the right to educate its offspring% and since this right cannot )e cast aside# )ecause it is connected with a $er serious o)ligation# it has precedence o$er an right of ci$il societ and of the state# and for this reason no power on earth ma infringe upon it' ' ' ' &&./ From this dut of educating# which especiall )elongs to the Church and the famil # not onl do the greatest ad$antages# as we ha$e seen# emanate into all societ # )ut no harm can )efall the true and proper rights of the state# insofar as pertains to the education of citizens# according to the order esta)lished ) ,od' These rights are assigned to ci$il societ ) the Author of nature himself# not ) the right of fatherhood# as of the Church and of the famil # )ut on account of the authorit which is in Him for promoting the common good on earth# which indeed is its proper end' &&.F From this it follows that education does not pertain to ci$il societ in the same wa as it does to the Church or the famil # )ut clearl in another wa # which naturall corresponds to its proper end' This end# moreo$er# that is# the common good of the temporal order# consists in peace and securit # which families and indi$idual citizens enDo ) e(ercising their rights% and at the same time in the greatest possi)le a)undance of spiritual and temporal things for mortal life# which a)undance is to )e attained ) the effort and consent of all' The dut # then# of the ci$il authorit # which is in the state# is twofold# namel # of guarding and ad$ancing )ut ) no means# as it were# of a)sor)ing the famil and indi$idual citizens or of su)stituting itself in their place' Therefore# as far as education is concerned# it is the right or# to spea* more accuratel # the office of the state to guard the priorit right of the famil ) its laws# as we ha$e mentioned a)o$e% that is# of educating offspring in the Christian manner# and so of ac*nowledging the supernatural right of the Church in such a Christian education' 1t is li*ewise the dut of the state to guard this right in the child itself# if at an time the care of parents+++ )ecause of their inertia# or ignorance# or )ad )eha$ior+++fails either ph sicall or morall % since their right of educating# as we ha$e said a)o$e# is not a)solute and despotic# )ut dependent on the natural and di$ine law# and for this reason su)Dect not onl to the authorit and Dudgment of the Church# )ut also to the $igilance and care of the state for the common good% for the famil is not a perfect societ # which possesses within itself all things necessar for )ringing itself to full and complete perfection' 1n these cases# otherwise $er rare# the state does put itself in the place of the famil # )ut# alwa s in *eeping with the natural rights of the child and the supernatural rights of the Church# considers and pro$ides for the needs of the moment ) opportune assistance' &&1. 1n general# it is the right and dut of the state to guard the moral and religious education of outh according to the norms of right reason and faith# ) remo$ing the pu)lic impediments that stand in the wa of it' 7ut it is especiall the dut of the state# as the common good demands# to promote the education and

instruction of outh in se$eral wa s% first and ) itself# ) fa$oring and aiding the wor* underta*en ) the Church and the famil # the e(tent of whose success is demonstrated ) histor and e(perience% where this wor* is lac*ing or does not suffice# ) performing the wor* itself# e$en ) esta)lishing schools and institutions% for the state more than the other societies a)ounds in resources# which# ha$ing )een gi$en it for the common needs of all# it is >uite right and proper that it e(pend these for the )enefit of those from whom it recei$ed them' 7esides# the state can prescri)e and then see to it that all citizens learn )oth ci$il and political duties% also that the )e instructed in science and in the learning of morals and of ph sical culture# insofar as it is fitting# and the common good in our times actuall demands' 0e$ertheless# it is >uite clear that the state is )ound ) this dut # not onl to respect# while promoting pu)lic and pri$ate education in all these wa s# the inherent rights of the Church and famil of a Christian education# )ut also to ha$e regard for Dustice which attri)utes to each one his own' Thus# it is not lawful for the state to reduce the entire control of education and instruction to itself so that families are forced ph sicall and morall to send their children to the schools of the state# contrar to the duties of their Christian conscience or to their legitimate preference' @et# this does not pre$ent the state from esta)lishing schools which ma )e called preparator for ci$ic duties# especiall for militar ser$ice# for the proper administration of go$ernment# or for maintaining peace at home and a)road% all of which# indeed# since the are so necessar for the common good# demand a peculiar s*ill and a special preparation# pro$ided that the state a)stains from offending the rights of the Church and of the famil in matters that pertain to them' & &11 1t )elongs to ci$il societ to suppl # not onl for outh )ut also for all ages and classes# an education which can )e called ci$ic# and which on the positi$e side# as the sa # consists in this# that matters are presented pu)licl to men )elonging to such a societ which ) im)uing their minds with the *nowledge and image of things# and ) an emotional appeal urge their wills to the honora)le and guide them ) a *ind of moral compulsion% )ut on the negati$e side# that it guards against and o)structs the things that oppose it' 0ow this ci$ic education# so $er )road and comple( that it includes almost the entire acti$it of the state for the common good# ought to conform with the laws of Dustice# and cannot )e in conflict with the doctrine of the Church# which is the di$inel constituted teacher of these laws' &&1& 1t should ne$er )e forgotten that in the Christian sense the entire man is to )e educated# as great as he is# that is# coalescing into one nature# through spirit and )od # and instructed in all parts of his soul and )od # which either proceed from nature or e(cel it# such as we finall recognize him from right reason and di$ine re$elation# namel # man whom# when fallen from his original estate# Christ redeemed and restored to this supernatural dignit # to )e the adopted son of ,od# et without the preternatural pri$ileges ) which his )od had )efore )een immortal# and his soul Dust and sound' Hence# it happened that the defilements which flowed into the nature of man from Adam8s sin# especiall the infirmit of the will and the un)ridled desires of the soul# sur$i$e in man' And# surel # 3foll is )ound up in the heart of a child and the rod of correction shall dri$e it awa 3 4 6ro$'

&&:1-5' Therefore# from childhood the inclination of will# if per$erse# must )e restrained% )ut if good# must )e promoted# and especiall the minds of children should )e im)ued with the teachings that come from ,od# and their souls strengthened ) the aids of di$ine grace% and# if these should )e lac*ing# no one could )e restrained in his desires nor )e guided to complete perfection ) the training and instruction of the Church# which Christ has endowed with hea$enl doctrine and di$ine sacraments for the purpose of )eing the efficacious teacher of all men' &&1C Therefore# e$er form of teaching children# which# confined to the mere forces of nature# reDects or neglects those matters which contri)ute with ,od8s help to the right formation of the Christian life# is false and full of error% and e$er wa and method of educating outh# which gi$es no consideration# or scarcel an # to the transmission of original sin from our first parents to all posterit # and so relies wholl on the mere powers of nature# stra s completel from the truth' For the most part those s stems of teaching which are openl proclaimed in our da tend to this goal' The ha$e $arious names# to )e sure# whose chief characteristic is to rest the )asis of almost all instruction on this# that it is sound for children to instruct themsel$es# e$identl ) their own genius and will# spurning the counsel of their elders and teachers# and putting aside e$er human and e$en di$ine law and resource' @et# if all these are so circumscri)ed ) their own limits that new teachers of this *ind desire that outh also ta*e an acti$e part in their own instruction# the more properl as the ad$ance in ears and in the *nowledge of things# and li*ewise that all force and se$erit # of which# howe$er# Dust correction is ) no means a part# this indeed is true# )ut not at all new# since the Church has taught this# and Christian teachers# in a manner handed down ) their ancestors# ha$e retained it# imitating ,od who wished all created things and especiall all men to cooperate acti$el with Him according to their proper nature# for di$ine <isdom 3reaches from end to end and orders all things sweetl 3 4<isd' /:15' ' ' ' &&1E 7ut much more pernicious are those opinions and teachings regarding the following of nature a)solutel as a guide' These enter upon a certain phase of human education which is full of difficulties# namel # that which has to do with moral integrit and chastit ' For here and there a great man foolishl and dangerousl hold and ad$ance the method of education# which is disgustingl called 3se(ual#3 since the foolishl feel that the can# ) merel natural means# after discarding e$er religious and pious aid# warn outh against sensualit and e(cess# ) initiating and instructing all of them# without distinction of se(# e$en pu)licl # in hazardous doctrines% and what is worse# ) e(posing them prematurel to the occasions# in order that their minds ha$ing )ecome accustomed# as the sa # ma grow hardened to the dangers of pu)ert ' 7ut in this such persons gra$el err# )ecause the do not ta*e into account the in)orn wea*ness of human nature# and that law planted within our mem)ers# which# to use the words of the Apostle 6aul# 3fights against the law of m mind3 4 =om' B:&C5% and )esides# the rashl den what we ha$e learned from dail e(perience# that oung people certainl more than others fall more often into disgraceful acts# not so much )ecause of an imperfect *nowledge of the intellect as )ecause of a will e(posed to enticements and unsupported ) di$ine assistance'

1n this e(tremel delicate matter# all things considered# if some oung people should )e ad$ised at the proper time ) those to whom ,od has entrusted the dut # Doined with opportune graces# of educating children# surel those precautions and s*ills are to )e emplo ed which are well *nown to Christian teachers' &&1- Surel # e>uall false and harmful to Christian education is that method of instructing outh# which is commonl called 3coeducation'3 7oth the se(es ha$e )een esta)lished ) ,od8s wisdom for this purpose# that in the famil and in societ the ma complement each other# and ma aptl Doin in an one thing% for this reason there is a distinction of )od and of soul ) which the differ from each other# which accordingl must )e maintained in education and in instruction# or# rather ought to )e fostered ) proper distinction and separation# in *eeping with age and circumstances' Such precepts in accord with the precepts of Christian prudence are to )e o)ser$ed at the proper time and opportunel not onl in all schools# especiall through the distur)ed ears of outh# upon which the manner of li$ing for almost all future life entirel depends# )ut also in g mnastic games and e(ercises# in which special care must )e ta*en for the Christian modest of girls# inasmuch as it is especiall un)ecoming for them to e(pose themsel$es# and to e(hi)it themsel$es )efore the e es of all' &&1A 7ut to o)tain perfect education care must )e ta*en that all the conditions which surround children while the are )eing trained# fittingl correspond with the end proposed' And surel from the necessit of nature the en$ironment of the child for his proper training must )e regarded as his famil # esta)lished ) ,od for this $er purpose' Therefore# finall # we shall rightl consider that institution sta)le and safest which is recei$ed in a famil rightl ordered and well disciplined% and the more efficacious and sta)le as the parents especiall and other mem)ers of the household present themsel$es the children as an e(ample of $irtue' &&1B Moreo$er# for the wea*nesses of human nature# rendered wea*er ) the ancestral sin# ,od in His goodness has pro$ided the a)undant helps of His grace and that plentiful suppl of assistance which the Church possesses for purif ing souls and for leading them on to sanctit % the Church# we sa # that great famil of Christ# which is the educational en$ironment most intimatel and harmoniousl connected with indi$idual families' &&1/ Since# howe$er# new generations would ha$e to )e instructed in all those arts and sciences ) which ci$il societ ad$ances and flourishes% and since the famil alone did not suffice for this# accordingl pu)lic schools came into )eing% et in the )eginning+++note carefull +++through the efforts of the Church and the famil wor*ing together# and onl much later through the efforts of the state' Thus the seats and schools of learning# if we $iew their origin in the light of histor # were ) their $er nature helps# as it were# and almost a complement to )oth the Church and the famil ' So the conse>uence is that pu)lic schools not onl cannot )e in opposition to the famil and the Church# )ut must e$er )e in harmon with )oth# as far as circumstances permit# so that these three# namel # school# famil # and Church seem to effect essentiall one sanctuar of Christian education# unless we wish the school to stra from its clear purpose and )e con$erted

into a disease and the destruction of outh' &&1F From this it necessaril follows that through schools which are called neutralorla #the entire foundation of Christian education is destro ed and o$erturned# inasmuch as religion has )een entirel remo$ed from them' 7ut the will )eneutral schools in no wa e(cept in appearance# since the are in fact plainl hostile to religion or will )e' 1t is a long tas* and there is indeed no need to repeat what Jur predecessors# especiall 6ius 1I and 9eo I111 openl declared# in whose reigns especiall it happened that the serious disease of such laicism in$aded the pu)lic schools' <e repeat and confirm their declarations M and li*ewise the prescripts of the Sacred Canons# according to which Catholic ouths are prohi)ited from fre>uenting for an reason either neutral or mi(ed schools# namel # those which Catholics and non+Catholics attend for instruction% )ut it will )e permitted to attend these# pro$ided in the Dudgment of a prudent ordinar # in certain conditions of place and time# special precautions )e ta*en' M For no school can )e tolerated !especiall if it is the 3onl 3 school and all children are )ound to attend it" in which# although the precepts of sacred doctrine are taught separatel to Catholics# et the teachers are not Catholics# and who im)ue Catholic and non+Catholic children generall with a *nowledge of the arts and letters' &&&. For# )ecause the instruction in religion is gi$en in a certain school !usuall too sparingl "# such a school for this reason does not satisf the rights of the Church and famil % nor is it thus made suita)le for the attendance of Catholic pupils% for# in order that an school measure up to this# it is >uite necessar that all instruction and doctrine# the whole organization of the school# namel # its teachers# plan of studies# )oo*s# in fact# whate$er pertains to an )ranch of learning# )e so permeated and )e so strong in Christian spirit# under the guidance and the eternal $igilance of the Church# that religion itself forms )oth the )asis and the end of the entire scheme of instruction% and this not onl in the schools in which the elements of learning are taught )ut also in those of higher studies' 31t is necessar #3 to use the words of 9eo I111# 3not onl that outh )e taught religion at definite times# )ut that all the rest of their instruction )e per$aded with a religious feeling' 1f this )e lac*ing# if this sacred condition does not permeate and stimulate the minds of the teachers and those taught# small )enefit will )e recei$ed from an learning# and no little damage will often follow'3M &&&1 Moreo$er# whate$er is done ) the faithful of Christ to promote and protect the Catholic school for their children# is without an dou)t a religious wor*# and thus a most important dut of 3Catholic Action3% accordingl # all those sodalities are $er pleasing to Jur paternal heart and worth of special praise# which in man places in a special manner and most zealousl are engaged in so essential a wor*' Therefore# let it )e proclaimed on high# well noted# and recognized ) all that the faithful of Christ in demanding a Catholic School for their children are nowhere in the world guilt of an act of a political dissension# )ut perform a religious dut which their own conscience peremptoril demands% and# these Catholics do not intend to withdraw their children from the training and spirit of the state# )ut rather to

train them for this $er end# in a manner most perfect# and )est accommodated to the usefulness of the nation# since a true Catholic# indeed# well instructed in Catholic teaching# is ) this $er fact the )est citizen# a supporter of his countr # and o)edient with a sincere faith to pu)lic authorit under an legitimate form of go$ernment' &&&& The salutar efficienc of schools# moreo$er# is to )e attri)uted not so much to good laws as to good teachers# who# )eing well prepared and each ha$ing a good *nowledge of the su)Dect to )e taught the students# trul adorned with the >ualities of mind and spirit# which their most important dut o)$iousl demands# glow with a pure and di$ine lo$e for the outh committed to them# Dust as the lo$e 2esus Christ and His Church# +++whose most )elo$ed children these are+++and ) this $er fact sincerel ha$e the true good of the famil and the fatherland at heart' Therefore# <e are greatl consoled and <e ac*nowledge the goodness of ,od with a grateful heart# when we see that in addition to the men and women of religious communities who de$ote themsel$es to the teaching of children and outh# there are so man and such e(cellent la teachers of )oth se(es# and that these+++for their greater spiritual ad$ancement Doining in associations and spiritual sodalities# which are to )e praised and promoted as a no)le and strong aid to 3Catholic Action3++unmindful of their own ad$antage# de$ote themsel$es strenuousl and unceasingl to that which St' ,regor of 0azianzus calls 3the art of arts and the science of sciences#3M namel # the direction and formation of outh' @et# since those words of the di$ine Master appl to them also: 3The har$est indeed is great# )ut la)orers are few3 4Matt' F:CB5# such teachers of Christian education+++ whose training should )e of special concern to the pastors of souls# and superiors of religious orders+++we e(hort the 9ord of the har$est with suppliant pra ers to pro$ide such teachers in greater num)ers' &&&C Furthermore# the education of the child# inasmuch as he is 3soft as wa( to )e molded into $ice3 M in whate$er en$ironment he li$es# must )e directed and watched ) remo$ing occasions of e$il# and ) suppl ing opportunel occasions for good in times of rela(ation of mind# and enDo ment of companions# )ecause 3e$il communications corrupt good manners3 4 1 Cor' 1-:CC 5' @et# such watchfulness and $igilance# as we ha$e said should )e applied# does not at all demand that oung people )e remo$ed from association with men with whom the must li$e their li$es# and whom the must consult in regard to the sal$ation of their souls% )ut onl that the )e fortified and strengthened in a Christian manner+++especiall toda +++ against the enticements and errors of the world# which# according to the words of 2ohn# are entirel 3concupiscence of the flesh# concupiscence of the e es# and pride of life3 4 1 2ohn &:1A5# so that# as Tertullian wrote of the earl Christians: 39et our people *eep themsel$es as Christians who should at all times )e sharers in the possession of the world# not of its error'3 M &&&E Christian education aims properl and immediatel to ma*e man a true and perfect Christian ) cooperating with di$ine grace# namel # to mold and fashion Christ Himself in those who ha$e )een re)orn in )aptism# according to the clear statement of the Apostle: 3M little children of whom 1 am in la)or again# until Christ )e formed in ou3 4,al' E:1F5' For# the true Christian must li$e a supernatural life in Christ: 3Christ our life3 4Col' C:E5# and manifest the same in all his actions# 3that the life of 2esus ma )e made

manifest in our mortal flesh3 4 & Cor' E:115' Since this is so# Christian education em)races the sum total of human actions# )ecause it pertains to the wor*ings of the senses and of the spirit# to the intellect and to morals# to indi$iduals# to domestic and ci$il societ # not indeed# to wea*en it# )ut according to the e(ample and teaching of 2esus Christ# to ele$ate# regulate# and perfect it' Thus the true Christian# molded ) Christian education# is none other than the supernatural man who thin*s# Dudges# and acts constantl and consistentl in accordance with right reason% supernaturall inspired ) the e(amples and teachings of 2esus Christ% that is# a man outstanding in force of character' For whoe$er follows his own inclination and acts stu))ornl # intent on his own desires# is not a man of strong character% )ut onl he who follows the eternal principles of Dustice# Dust as e$en the pagan host himself recognizes when he praises 3the Dust3 man together with 3the man tenacious of purpose3%M )ut these ideas of Dustice cannot )e full o)ser$ed unless there is attri)uted to ,od whate$er is ,od8s due# as is done ) the true Christian' The true Christian# far from renouncing the acti$ities of this life and from suppressing his natural talents# on the contrar fosters and )rings them to perfection ) so cooperating with the supernatural life that he em)ellishes the natural wa of li$ing# and supports it ) more efficacious aids# which are in accord not onl with spiritual and eternal things )ut also with the necessities of natural life itself' Christian MarriageM 4From the Enc clical# 3Casti Connu)ii#3 6ius Il# Dec' C1# 1FC.5

&&&- First# then# let this remain as an unchangea)le and in$iola)le )asis% marriage was not instituted or restored ) man )ut ) ,od% not ) man )ut ) the $er author of nature# ,od% and ) the restorer of the same nature was it fortified# confirmed# and ele$ated through laws% and these laws# therefore# cannot )e su)Dect to an decision of man and not e$en to an contrar agreement on the part of the spouses themsel$es' This is a doctrine of Hol Scripture 4 ,en' 1:&B f'%&:&& f'%Matt' 1F:C ff'%Eph' -:&C ff'5% this is the continued and unanimous tradition of the Church% this is the solemn definition of the sacred Council of Trent# which declares and confirms 4sees' &E% see n'FAF ff'5 that the perpetual and indissolu)le )ond of marriage# and the unit and the sta)ilit of the same emanate from ,od as their author' 7ut# although marriage ) its nature was instituted ) ,od# ne$ertheless man8s will has its own role# and a most no)le one in it% for# e$er indi$idual marriage# inasmuch as it is a conDugal union )etween a certain man and a certain woman# it arises onl from the free consent of )oth spouses# and indeed this free act of the will# ) which )oth parties hand o$er and accept the rights M proper to matrimon # is so necessar to constitute a true marriage that it cannot )e supplied ) an human power' M @et such freedom has this

purpose onl # to esta)lish that contracting parties reall wish to enter upon marriage and wish to do so with a certain person or not% )ut the nature of marriage is wholl remo$ed from the freedom of man# so much so that as soon as man has contracted marriage he is su)Dect to its di$ine laws and essential properties' For the Angelic Doctor# discussing good faith in marriage and offspring# sa s: 3These things are so effected in marriage ) the conDugal agreement itself that if an thing contrar were e(pressed in the consent which ma*es the marriage# it would not )e a true marriage'3 M 7 wedloc*# then# souls are Doined and made as one# and the souls are affected earlier and more strongl than )odies% not ) an transient affection of the senses or the spirit# )ut ) a deli)erate and firm decision of the will% and from this Doining of souls# with ,od so decreeing# a sacred and in$iola)le )ond arises' This entirel proper and peculiar nature of this contract ma*es it completel different not onl from the connections of animals performed ) )lind instinct of nature alone# in which there is no reason nor free will# )ut also from those unrestrained unions of men# which are far remo$ed from e$er true and honora)le )ond of wills# and destitute of an right to famil life' &&&A From this it is now well esta)lished that trul legitimate authorit has the power ) law and so is compelled ) dut to restrain# to pre$ent# and to punish )ase marriages# which are opposed to reason and to nature% )ut since a matter is in$ol$ed which follows upon human nature itself# that is no less definitel esta)lished which Jur predecessor# 9eo I111# of happ memor # plainl taught: M 31n choosing a state of life there is no dou)t )ut that it is within the power and discretion of indi$iduals to prefer either one of two: either to adopt the counsel of 2esus Christ with respect to $irginit # or to )ind himself with the )onds of matrimon ' To ta*e awa the natural and prime$al right of marriage# or in an wa to circumscri)e the chief purpose of marriage esta)lished in the )eginning ) the authorit of ,od# 31ncrease and multipl 3 4 ,en' 1:&/5# is not within the power of an law of man'3 &&&B 0ow as <e come to e(plain what are these )lessings# granted ) ,od# of true matrimon # and how great the are# Henera)le 7rethren# there come to ?s the words of that $er famous Doctor of the Church# whom not so long ago <e commemorated in Jur Enc clical 9etter# Ad Salutem#pu)lished on the fulfillment of the fifteenth centur after his death' St' Augustine sa s: 3All these are )lessings# )ecause of which marriage is a )lessing: of fspring# conDugal faith# and the sacrament'3 M How these three headings are rightl said to contain a $er splendid summar of the whole doctrine on Christian marriage# the Hol Doctor clearl shows when he sa s: 37 conDugal faith care is ta*en that there )e no intercourse outside the marriage )ond with another man or another woman% ) offspring# that children )e )egotten in lo$e# nourished with *indness# and )rought up religiousl % )ut ) the sacrament# that the marriage )e not )ro*en# and that the separated man or woman ha$e intercourse with another not e$en for the sa*e of offspring' This is# as it were# the law of marriage# where) the fruitfulness of nature is adorned and the depra$it of incontinence is controlled'3 M &&&/ 415 Thus the child holds the first place among the )lessing of matrimon ' Clearl the Creator of the

human race Himself# who )ecause of His *indness wished to use men as helpers in propagating life# taught this in 6aradise# when He instituted marriage# sa ing to our first parents# and through them to all spouses: 31ncrease and multipl and fill the earth3 4,en' 1:&/ 5' This thought St' Augustine $er )eautifull infers from the words of St' 6aul the Apostle to Timoth 41 Tim' -:1E 5# when he sa s: 3So the Apostle is witness that marriage is accomplished for the sa*e of generation' 1 wish#he sa s# oung girls to marr 'And as if someone said to Him: <h Q he immediatel adds: To )ear children# to )e mothers of families3 41 Tim' -:1E5' M &&&F 1ndeed# Christian parents should further understand that the are destined not onl to propagate and to preser$e the human race on earth# na rather# not to raise an *ind of worshipers of the true ,od# )ut to produce offspring of the Church of Christ% to procreate 3fellow+citizens of the saints and mem)ers of ,od8s household3 4 Eph' &:1F5# that the people de$oted to the worship of ,od and our Sa$ior ma increase dail ' For# e$en if Christian spouses# although the themsel$es are sanctified# ha$e not the power to transfuse sanctification into their offspring# surel the natural generation of life has )ecome a wa of death# ) which original sin passes into the offspring% et in some manner the share something of that prime$al marriage of 6aradise# since it is their pri$ilege to offer their own offspring to the Church# so that ) this most fruitful mother of the sons of ,od the ma )e regenerated through the la$er of )aptism unto supernatural Dustice# and )ecome li$ing mem)ers of Christ# parta*ers of immortal life# and# finall # heirs of eternal glor which we all desire with all our heart' ' ' ' &&C. 7ut the )lessing of offspring is not completed ) the good wor* of procreation% something else must )e added which is contained in the dutiful education of the offspring' Surel # the most wise ,od would ha$e made insufficient pro$ision for the child that is )orn# and so for the whole human race# unless He had also assigned the right and dut of educating to the same ones to whom He had gi$en the power and right of generating' For it cannot escape an one that offspring# not onl in matters which pertain to the natural life# and much less in those which pertain to the supernatural life# cannot )e sufficient unto itself or pro$ide for itself# )ut is for man ears in need of the assistance of others# of care# and of education' 7ut it is certain that# when nature and ,od )id# this right and dut of educating offspring )elongs especiall to those who )egan the wor* of nature ) generating# and the are also a)solutel for)idden to e(pose this wor* to ruin ) lea$ing it unfinished and imperfect' Surel # the )est possi)le pro$ision has )een made in matrimon for this most necessar education of children# in which# since parents are Doined to each other ) an insolu)le )ond# there is alwa s at hand the care and mutual assistance of )oth' ' ' ' 0or can this )e passed o$er in silence# that# since the dut committed to parents for the good of offspring is of such great dignit and importance# an honora)le use of this facult gi$en ) ,od to procreate new life# at the command of the Creator Himself and the laws of nature# is the right and pri$ilege of matrimon alone# and must )e confined within the sacred limits of marriage' &&C1 4&5 Another )lessing of matrimon which we ha$e spo*en of as mentioned ) Augustine# is the )lessing of faith# which is the mutual fidelit of spouses in fulfilling the marriage contract# so that what )

this contract# sanctioned ) di$ine law# is due onl to one spouse# cannot )e denied him nor permitted to an one else% nor is that to )e conceded to the spouse# which can ne$er )e conceded# since it is contrar to di$ine rights and laws and is especiall opposed to conDugal faith' Thus this faith demands in the first place the a)solute unit of marriage# which the Creator Himself esta)lished in the matrimon of our first parents when He willed that it e(ist onl )etween one man and one woman And although afterwards ,od# the supreme legislator# somewhat rela(ed this prime$al law for a time# ne$ertheless there is no dou)t that the E$angelical 9aw entirel restored that original and perfect unit and did awa with all dispensations# as the words of Christ and the uniform wa either of teaching or acting on the part of the Church plainl show 4see note FAF5' ' ' ' 0or did Christ the 9ord wish to condemn onl pol gam and pol andr # whether successi$e M or simultaneous# as the are called# or an other dishonora)le act% )ut# in order that the sacred )onds of marriage ma )e a)solutel in$iolate# He for)ade also e$en the willful thoughts and desires a)out all these things: 37ut 1 sa to ou that whosoe$er shall loo* on a woman to lust after her hath alread committed adulter with her in his heart3 4 Matt' -:&/5' These words of Christ the 9ord cannot )ecome $oid e$en ) the consent of one spouse% for the e(press the law of ,od and of nature# which no will of man can e$er )rea* or )end' M E$en mutual familiar intercourse )etween spouses# that the )lessing of conDugal faith ma shine with due splendor# should )e so distinguished ) the mar* of chastit that hus)and and wife conduct themsel$es in all things according to the law of ,od and of nature# and stri$e alwa s to follow the will of the most wise and most hol Creator# with great re$erence for the wor* of ,od' &&C& Moreo$er# this conDugal fidelit # most aptl called ) St' Augustine M the 3faith of chastit #3 will flourish more readil # and e$en much more pleasantl # and as enno)ling coming from another most e(cellent source# namel # from conDugal lo$e# which per$ades all duties of the married life and holds a *ind of primac of no)ilit in Christian marriage' 37esides# matrimonial fidelit demands that hus)and and wife )e Doined in a peculiarl hol and pure lo$e# not as adulterers lo$e each other# )ut as Christ lo$ed the Church% for the Apostle prescri)ed this rule when he said: 3Hus)ands# lo$e our wi$es# as Christ also lo$ed the Church3 4Eph' -:&- %cf'Col' C:1F5% which Church certainl He em)raced with tremendous lo$e# not for His own ad$antage# )ut *eeping )efore Him onl the good of His Spouse'3 M <e spea*# then# of a lo$e that rests not onl on a carnal inclination that $er >uic*l disappears# nor on pleasing words onl # )ut that is also set in the innermost affection of the heart% and# 3since the proof of lo$e is a manifestation of deeds#3 M that is pro$en ) e(ternal deeds' 0ow these deeds in home life include not onl mutual assistance# )ut also should e(tend to this# rather should aim especiall for this# that hus)and and wife help each other dail to form and to perfect the interior man more full # so that through their partnership in life the ma ad$ance in the $irtues more and more# and ma grow especiall in true lo$e toward ,od and their neigh)ors# on which indeed 3dependeth the whole 9aw and the 6rophets3 4Matt'

&&:E.5 M'Manifestl the most perfect e(ample of all holiness set )efore men ) ,od is Christ the 9ord' All# in whate$er condition and whate$er honora)le wa of life the ha$e entered# with ,od8s help should also arri$e at the highest degree of Christian perfection# as is pro$en ) the e(amples of man saints' This mutual interior formation of hus)and and wife# this constant zeal for )ringing each other to perfection# in a $er true sense# as the =oman Catechism teaches# can )e said to )e the $er first reason and purpose of matrimon % if# howe$er# matrimon )e not accepted too narrowl as instituted for the proper procreation and education of children# )ut more )roadl as the mutual participation in all life# companionship# and association' <ith this same lo$e the remaining rights as well as duties of marriage must )e regulated# so that not onl the law of Dustice# )ut also the norm of lo$e ma )e that of the Apostle: 39et the hus)and render the de)t to the wife# and the wife also in li*e manner to the hus)and3 41 Cor' B:C5' &&CC Finall # after the domestic societ has )een confirmed ) the )ond of this lo$e# of necessit there must flourish in it that which is called ) Augustine the order of lo$e' 0ow this order includes )oth the primac of the hus)and o$er the wife and the children# and the prompt and not unwilling su)Dection and o)edience of the' wife# which the Apostle commends with these words: 39et women )e su)Dect to their hus)ands as to the 9ord# )ecause the hus)and is the head of the wife# as Christ is the head of the Church3 4 Eph' -:&& f'5' @et this o)edience does not den or ta*e awa the li)ert which ) full right )elongs to a woman# )oth in $iew of her dignit as a human )eing# and in $iew of her no)le duties of wife# mother# and companion% nor does it demand that she o)e e$er desire of her hus)and# that is# not in *eeping with right reason or with her dignit as a wife% nor# finall # does it mean that a wife is to )e placed on the same le$el with persons who in law are called minors# to whom the free e(ercise of their rights is not customaril granted )ecause of lac* of mature Dudgment# or )ecause of ine(perience in human affairs% )ut it for)ids that e(aggerated li)ert which has no care for the good of the famil % it for)ids that in this )od of the famil the heart )e separated from the head# to the great detriment of the whole )od and the pro(imate danger of ruin' For# if the man is the head# the woman is the heart# and Dust as he holds primac in ruling# she can and ought to claim primac in lo$e for herself as her own' Furthermore# this o)edience of the wife to her hus)and# insofar as pertains to degree and manner# can )e different# according to different persons# places# and conditions of the time% rather# if a hus)and fail in his dut # it is the wife8s responsi)ilit to ta*e his place in directing the famil ' 7ut the $er structure of the famil and its chief law# as constituted and confirmed ) ,od# can ne$er and nowhere )e o$erturned or tainted' Jn this point of maintaining order )etween hus)and and wife Jur predecessor of happ memor # 9eo I111# wisel taught in his Enc clical 9etter on Christian marriage which <e ha$e mentioned: 3The man is the ruler of the famil and the head of the woman% et# since she is flesh of his flesh# and )one of his )one# let

her )e su)Dect and o)edient to the man# not in the manner of a maidser$ant )ut of a companion#-.that of course# neither honor nor dignit )e lac*ing in the o)edience rendered' 7ut let di$ine charit )e the unfailing guide of dut in him who is at the head# and in her who o)e s# since )oth )ear the image# the one# of Christ# the other of the Church' ' ' ' 88 M &&CE 4C5 @et the sum total of such great )enefits is completed and# as it were# )rought to a head ) that )lessing of Christian marriage which we ha$e called# in Augustine8s words# a sacrament# ) which is denoted the indissolu)ilit of the )ond and the raising and hallowing ) Christ of the contract into an efficacious sign of grace' 1n the first place# to )e sure# Christ Himself la s stress on the indissolu)le firmness of the nuptial )ond when he sa s: 3<hat ,od hath Doined together# let no man put asunder3 4Matt' 1F:A5% and# 3E$er one that putteth awa his wife# and marrieth another committeth adulter # and he that marrieth her that is put awa from her hus)and committeth adulter 3 49u*e 1A:1/5' Moreo$er# St' Augustine places in this indissolu)ilit what he calls 3the )lessing of the sacrament#3 in these clear words: 37ut in the sacrament it is intended that the marriage )e not )ro*en# and that the man or the woman dismissed )e not Doined with another# e$en for the sa*e of offspring' M &&C- And this in$iola)le sta)ilit # although not of the same perfect measure in e$er case# pertains to all true marriages% for that sa ing of the 9ord# 3<hat ,od hath Doined together# let no man put asunder#3 although# said of the marriage of our first parents# the protot pe of e$er future marriage# must appl to all true marriages' Therefore# although )efore Christ the su)limit and se$erit of the prime$al law were so tempered that Moses allowed the citizens of the people of ,od )ecause of the hardness of their hearts to grant a )ill of di$orce for certain causes% et Christ in accord with His power as Supreme 9egislator re$o*ed this permission of greater license# and restored the prime$al law in its entiret through those words which are ne$er to )e forgotten: 3<hat ,od hath Doined together# let no man put asunder'3 So# most wisel did 6ius Hl# Jur predecessor of happ memor # writing to the 7ishop of Agria# M sa : 3From this it is manifestl clear that matrimon # e$en in the state of nature# and surel long )efore it was raised to the dignit of a sacrament properl so called# was so esta)lished ) ,od that it carries with it a perpetual and indissolu)le )ond# which# accordingl # cannot )e dissol$ed ) an ci$il law' And so# although the sacramental element can )e separated from matrimon # as is true in a marriage )etween infidels# still in such a marriage# inasmuch as it is a true marriage# there must remain and surel does remain that perpetual )ond which ) di$ine right is so inherent in marriage from its $er )eginning that it is not su)Dect to an ci$il power' And so whate$er marriage is said to )e contracted# either it is so contracted that it is in fact a true marriage# and then will ha$e that perpetual )ond inherent ) di$ine law in e$er true marriage# or it is supposed to )e contracted without that perpetual )ond# and then is not a marriage# )ut an illicit union repugnant ) its purpose to the di$ine law# and therefore cannot )e entered upon or maintained' M &&CA 1f this sta)ilit seems su)Dect to e(ception# howe$er rare# as in the case of certain natural marriages

entered into )etween un)elie$ers# or if )etween the faithful of Christ# those which are $alid )ut not consummated# that e(ception does not depend on the will of man or of an merel human power# )ut on di$ine law# whose onl guardian and interpreter is the Church of Christ' @et# not e$en such a power can for an cause e$er affect a Christian marriage which is $alid and consummated' For# since the marriage contract is full accomplished in such case# so also a)solute sta)ilit and indissolu)ilit ) ,od8s will are apparent# which cannot )e rela(ed ) an human authorit ' 1f we wish to in$estigate with due re$erence the intimate reason for this di$ine will# we shall easil disco$er it in the m stical signification of Christian marriage# which is full and perfectl had in a marriage consummated )etween the faithful' For with the Apostle# in his Epistle to the Ephesians as witness 4Eph' -:C&5 !to which we referred in the )eginning"# the marriage of Christians recalls that most perfect union which e(ists )etween Christ and the Church: 3This is a great sacrament# )ut 1 spea* in Christ and in the church#3 which union# indeed# as long as Christ shall li$e and the Church through Him# surel can ne$er )e dissol$ed ) an separation' ' ' ' &&CB 1n this )lessing of the sacrament# in addition to its indissolu)le firmness# far higher emoluments are also contained# $er aptl indicated ) the word# 3sacrament3% for to Christians this is not a hollow and empt name# since Christ the 9ord# 3the 1nstitutor and 6erfector88 M of the sacraments# raising the marriage of His faithful to a true and proper sacrament of the 0ew 9aw# made it in $er fact a sign and source of that peculiar interior grace ) which it perfects natural lo$e# confirms an indissolu)le union# and sanctifies the spouses' M And since Christ esta)lished $alid conDugal consent )etween the faithful as a sign of grace# the nature of the sacrament is so intimatel )ound up with Christian marriage that no true matrimon can e(ist )etween )aptized persons 3unless ) that $er fact it )e a sacrament'3 M <hen then the faithful with sincere minds gi$e such consent# the open up a treasure of sacramental grace for themsel$es# from which the draw supernatural strength for fulfilling their o)ligations and duties faithfull # no)l # and perse$eringl e$en until death' This sacrament# in the case of those who# as the sa # place noo)e(in its wa # not onl increases the permanent principle of supernatural life# namel sanctif ing grace# )ut also )estows peculiar gifts# good dispositions of mind# and seeds of grace# ) increasing and perfecting the natural powers# so that the spouses are a)le not onl to understand ) reason# )ut to *now intimatel # to hold firml # to wish efficaciousl # and to carr out# indeed# whate$er pertains to the marriage state# )oth its ends and o)ligations% finall # it grants them the right to o)tain the actual assistance of grace as often as the need it for fulfilling the duties of this state' &&C/ And et# since it is a law of di$ine 6ro$idence in the supernatural order that men do not gather the full fruit of the sacraments which the recei$e after ac>uiring the use of reason# unless the cooperate with grace#

the grace of marriage will remain in great part a useless talent hidden in the field# unless the spouses e(ercise supernatural strength and culti$ate and de$elop the seeds of grace which the ha$e recei$ed' 7ut if the do all the can to ma*e themsel$es docile to grace# the will )e a)le to )ear the )urdens of their state and fulfill its duties# and will )e strengthened and sanctified and# as it were# consecrated ) so great a sacrament' For# as St' Augustine teaches# Dust as ) )aptism and hol orders a man is set aside and assisted either to lead his life in a Christian manner# or to fulfill the duties of the priesthood# and is ne$er de$oid of sacramental help# almost in the same manner !although not ) a sacramental sign" the faithful who ha$e once )een Doined ) the )ond of marriage can ne$er )e depri$ed of its sacramental assistance and tie' 7ut rather# as the same Hol Doctor adds# the ta*e that hol )ond with them e$en when the ma ha$e )ecome adulterers# although not now to the glor of grace# )ut to the crime of sin# 3as the apostate soul# as if withdrawing from union with Christ# e$en after faith has )een lost# does not lose the sacrament of faith which it recei$ed from the la$er of regeneration'3 M 7ut let these same spouses# not restrained )ut adorned ) the golden tie of the sacrament# not impeded )ut strengthened# struggle with all their might for this end# that their wedloc*# not onl ) the strength and significance of the sacrament# )ut also ) their mentalit and character# )e and alwa s remain the li$ing image of that most fruitful union of Christ with the Church# which surel is to )e re$ered as the m ster of the most perfect lo$e' The A)use of Matrimon M 4From the same Enc clical# 3Casti Connu)ii#3 Dec' C1# 1FC.5 &&CF 9et us discuss the offspring# which some ha$e the audacit to call the trou)lesome )urden of marriage# and which the declare should )e studiousl a$oided not ) honora)le continence ! permitted e$en in matrimon when )oth spouses consent"# )ut ) frustration of the natural act' 1ndeed# some $indicate themsel$es for this criminal a)use on the ground that the are tired of children and wish merel to fulfill their desires without the conse>uent )urden% others on the ground that the can neither o)ser$e continence# nor )ecause of difficulties of the mother or of famil circumstances cannot ha$e offspring' 7ut surel no reason# not e$en the gra$est# can )ring it a)out that what is intrinsicall against nature )ecomes in accord with nature# and honora)le' Since# moreo$er# the conDugal act ) its $er nature is destined for the generating of offspring# those who in the e(ercise of it deli)eratel depri$e it of its natural force and power# act contrar to nature# and do something that is shameful and intrinsicall )ad' Therefore# it is no wonder that Sacred Scripture itself testifies that the di$ine MaDest loo*s upon this nefarious crime with the greatest hatred# and sometimes has punished it with death# as St' Augustine relates: 31t is illicit and disgraceful for one to lie e$en with his legitimate wife# when conception of offspring is pre$ented' Jnan did this% ,od *illed him therefore'3 M

&&E. Since# therefore# certain persons# manifestl departing from Christian doctrine handed down from the )eginning without interruption# ha$e recentl decided that another doctrine should )e preached on this method of acting# the Catholic Church# to whom ,od himself has entrusted the teaching and the defense of the integrit and purit of morals# placed in the midst of this ruination of morals# in order that she ma preser$e the chastit of the marriage contract immune from this )ase sin# and in to*en of her di$ine mission raises high her $oice through Jur mouth and again proclaims: An use of the marriage act# in the e(ercise of which it is designedl depri$ed of its natural power of procreating life# infringes on the law of ,od and of nature# and those who ha$e committed an such act are stained with the guilt of serious sin' Therefore# <e admonish the priests who de$ote time to hearing confessions# and others who ha$e care of souls# in accord with Jur highest authorit # not to permit the faithful committed to them to err in this most serious law of ,od# and much more to *eep themsel$es immune from false opinions of this *ind# and not to conni$e in them in an wa ' 1f an confessor or pastor of souls# which ma ,od for)id# either himself leads the faithful entrusted to him into these errors# or at least either ) appro$al or ) guilt silence confirms them in these errors# let him *now that he must render a strict accounting to ,od# the Supreme 2udge# for the )etra al of his trust# and let him consider the words of Christ as spo*en to himself: 3The are )lind# and the leaders of the )lind% and if the )lind lead the )lind# )oth fall DrOto the pit3 4Matt' 1-:1E5' M &&E1 Hol Church *nows $er well that not rarel one of the spouses is sinned against rather than commits a sin# when for a $er gra$e reason he permits a per$ersion of the right order# which he himself does not wish% and on this account he is without fault# pro$ided he then remem)ers the law of charit and does not neglect to pre$ent and deter the other from sinning' Those spouses are not to )e said to act against the order of nature who use their right in a correct and natural wa # although for natural reasons of time# or of certain defects new life cannot spring from this' For in matrimon itself# as in the practice of the conDugal right# secondar ends are also considered# such as mutual aid# the culti$ation of mutual lo$e# and the >uieting of concupiscence# which spouses are ) no means for)idden to attempt# pro$ided the intrinsic nature of that act is preser$ed# and so its due ordering is towards its primar end' ' ' ' E$er care must )e ta*en lest the calamitous conditions of e(ternal affairs gi$e occasion for a much more disastrous error' For no difficulties can arise which can nullif the o)ligation of the mandates of ,od which for)id acts that are e$il from their interior nature% )ut in all collateral circumstances spouses# strengthened ) the grace of ,od# can alwa s perform their dut faithfull # and preser$e their chastit in marriage untainted ) this shameful stain% for the truth of the Christian faith stands e(pressed in the teaching of the S nod of Trent: 39et no one rashl assert that which the Fathers of the Council ha$e placed under anathema# namel # that there are precepts of ,od impossi)le for the Dust to o)ser$e' ,od does not as* the impossi)le# )ut ) His commands instructs ou to do what ou are a)le# to pra for what ou are not a)le# and assists ou that ou ma )e a)le3 4see n' /.E5' This same doctrine was again solemnl repeated and confirmed in the condemnation of the 2ansenist heres # which dared to utter this )lasphem against the goodness of ,od: 3Some precepts of ,od are impossi)le of fulfillment# e$en for Dust men who wish and stri$e to *eep the laws according to the powers which the ha$e% grace also is lac*ing to them which would

render this possi)le3 4see n' 1.F&5' The Gilling of the Foetus M 4From the same Enc clical# 3Casti Connu)ii#3 Dec' C1# 1FC.5 &&E& Another $er gra$e crime is also to )e noted# ) which the life of the offspring hidden in the mother8s wom) is attempted' Moreo$er# some wish this to )e permitted according to the pleasure of the mother or father% others# howe$er# call it illicit unless $er gra$e reasons attend# which the call ) the name of medical# social# eugenic 3indication'3 Since this pertains to the penal laws of the state# according to which the destruction of the offspring )egotten )ut not et )orn is prohi)ited# all of these demand that the 3indication#3 which the defend indi$iduall in one wa or another# )e recognized e$en ) the pu)lic laws# and )e declared free of all punishment' 0a rather# there are not lac*ing those who demand that pu)lic magistrates lend a helping hand to these deathdealing operations# something which unfortunatel we all *now is ta*ing place $er fre>uentl in some places' &&EC 0ow as for the medical and therapeutic 3indication#3 to use their words# <e ha$e alread said# Henera)le 7rethren# how sorr <e are for the mother# whose health and e$en life are threatened ) gra$e dangers resulting from nature8s dut % )ut what reason can e$er )e strong enough to e(cuse in an wa the direct murder of the innocentQ For this is the case in point here' <hether this is )rought upon the mother or the offspring# it is contrar to ,od8s precept and the $oice of nature: 3Thou shalt not *illP3 4E(od' &.:1C5' M The life of each person is an e>uall sacred thing# and no one can e$er ha$e the power# not e$en pu)lic authorit to destro it' Conse>uentl # it is most unDust to in$o*e the 3right of the sword3 against the innocent since this is $alid against the guilt alone% nor is there an right in this case of a )lood defense against an unDust aggressor !for who will call an innocent child an unDust aggressorQ"% nor is there present an 3right of e(treme necessit #3 as it is called# which can e(tend e$en to the direct *illing of the innocent' Therefore# honora)le and e(perienced ph sicians praiseworthil endea$or to protect and to sa$e the li$es of )oth the mother and the offspring% on the other hand# most unworth of the no)le name of ph sician and of commendation would the pro$e themsel$es# as man as plan for the death of one or the other under the appearance of practicing medicine or through moti$es of false pit ' ' ' ' &&EE 0ow what is put forth in )ehalf of social and eugenic indication# with licit and honora)le means and within due limits# ma and ought to )e held as a solution for these matters% )ut )ecause of the necessities upon which these pro)lems rest# to see* to procure the death of the innocent is improper and contrar to the di$ine precept promulgated ) the words of the Apostle: 3E$il is not to )e done that good ma come of it3 4=om' C:/5' Finall # those who hold high office among nations and pass laws ma not forget that it )elongs to pu)lic authorit ) appropriate laws and penalties to defend the li$es of the innocent# and the more so as those whose li$es are endangered and are attac*ed are less a)le to defend themsel$es# among whom surel infants

in their mothers8 wom)s hold first place' 7ut if pu)lic magistrates not onl do not protect those little ones# )ut ) their laws and ordinances permit this# and thus gi$e them o$er to the hands of ph sicians and others to )e *illed# let them remem)er that ,od is the Dudge and the a$enger of innocent 3)lood which cries from earth to hea$en3 4,en' E:1.5' The =ight to Marriage# and Sterilization M 4From the same Enc clical# 3Casti Connu)ii#3 Dec' C1# 1FC.5 &&E- Finall # that pernicious practice should )e condemned which is closel related to the natural right of man to enter into matrimon # and also in a real wa pertains to the good of the offspring' For there are those who# o$erl solicitous a)out the ends of eugenics# not onl gi$e certain salutar counsels for more certainl procuring the health and $igor of the future offspring+++which certainl is not contrar to right reason+++)ut also place eugenics )efore e$er other end of a higher order% and ) pu)lic authorit wish to prohi)it from marriage all those from whom# according to the norms and conDectures of their science# the thin* that a defecti$e and corrupt offspring will )e generated )ecause of hereditar transmission# e$en if these same persons are naturall fitted for entering upon matrimon ' <h # the e$en wish such persons e$en against their will to )e depri$ed ) law of that natural facult through the operation of ph sicians% and this the propose not as a se$ere penalt for a crime committed# to )e sought ) pu)lic authorit # nor to ward off future crimes of the guilt# M )ut# contrar to e$er right and claim# ) arrogating this power to the ci$il magistrates# which the ne$er had and can ne$er ha$e legitimatel ' <hoe$er so act completel forget that the famil is more sacred than the state# and that men are generated primaril not for earth and for time# )ut for hea$en and eternit ' And# surel # it is not right that men# in other respects capa)le of matrimon # who according to conDecture# though e$er care and diligence )e applied# will generate onl defecti$e offspring# )e for this reason )urdened with a serious sin if the contract marriage# although sometimes the ought to )e dissuaded from matrimon ' &&EA 1n fact# pu)lic magistrates ha$e no direct power o$er the )odies of their su)Dects% therefore# the can ne$er directl do harm to# or in an wa affect the integrit of the )od # where no crime has ta*en place# and no cause for serious punishment is at hand# either for reasons of eugenics# or an other purpose' St' Thomas A>uinas taught the same# when# in>uiring whether human Dudges ha$e the power to inflict some e$il on man to ward off future e$ils# concedes this to )e correct with reference to certain other e$ils# )ut rightl and worthil denies it with regard to inDuring the )od : 30e$er ought an one# according to human Dudgment# to )e punished when without guilt# ) a pen alt of flogging to death# or of mutilation# or of )eating'3 M Christian doctrine has esta)lished this# and ) the light of human reason it is >uite clear that pri$ate indi$iduals ha$e no other power o$er the mem)ers of their )odies# and cannot destro or mutilate them# or in an other wa render them unfitted for natural functions# e(cept when the good of the whole )od cannot

otherwise )e pro$ided for' The Emancipation of <omen M 4From the same Enc clical# 3Casti Connu)ii#3 Dec' C1# 1FC.5 &&EB <hoe$er# then# o)scure the luster of conDugal faith and chastit ) writing and spea*ing# these same teachers of error easil undermine the trustful and honora)le o)edience of the woman to the man' Man of them also )oldl prattle that it is an unworth form of ser$itude on the part of one spouse to the other% that all rights )etween spouses are e>ual% and when these are $iolated ) the ser$itude of one# the proudl proclaim that a *ind of emancipation has )een or ought to )e effected' This emancipation# moreo$er# the esta)lish in a threefold wa : in the ruling of domestic societ # in the administration of famil affairs# and in pre$enting or destro ing of the life of the offspring# and the call these social# economic# and ph siological: ph siological# indeed# in that the wish women freed# or to )e freed of the duties of wife# whether conDugal or maternal# at her own free will !)ut we ha$e alread said enough to the effect that this is not emancipation )ut a wretched crime"% economic# of course# where) the wish woman# e$en un)e*nown to or with the opposition of the man# to )e a)le freel to possess# carr on# and administer her own )usiness affairs# to the neglect of children# hus)and# and the entire famil % finall # social# insofar as the remo$e from the wife domestic cares whether of children or of famil # that she ma )e a)le while neglecting these# to follow her own )ent# and e$en to de$ote herself to )usiness and pu)lic affairs' &&E/ 7ut this is not a true emancipation of woman# nor is it a freedom which is in accord with reason# nor worth of her and due to the office of a no)le Christian mother and wife% rather it is a corruption of the feminine nature and of maternal dignit # and a per$ersion of the entire famil # where) the hus)and is depri$ed of a wife# the offspring of a mother# and the house and entire famil of an e$er watchful guardian' =ather# indeed# such false li)ert and unnatural e>ualit with man are turned to the destruction of the woman herself% for# if the woman descends from that ro al seat to which she was raised within the walls of the home ) the ,ospel# she will shortl )e reduced to ancient ser$itude !if not in appearance# et in $er fact"# and will )ecome# as she was among the pagans# a mere instrument of man' 7ut that e>ualit of rights which is so greatl e(aggerated and e(tended# ought to )e recognized of course among those which are proper to a person and human dignit # and which follow upon the nuptial contract and are natural to marriage% and in these# surel # )oth spouses enDo a)solutel the same right and are )ound ) the same o)ligations% in other matters a *ind of ine>ualit and Dust proportion must e(ist# which the good of the famil and the due unit and sta)ilit of domestic societ and of order demand' 0e$ertheless# where$er the social and economic conditions of the married woman# )ecause of changed wa s and practices of human societ # need to )e changed in some manner# it )elongs to pu)lic authorit to adapt the ci$il rights of woman to the necessities and needs of this time# with due consideration of what the different natural disposition of the feminine se(# good moralit # and the common good of the famil

demand% pro$ided# also# that the essential order of domestic societ remains intact# which is founded on an authorit and wisdom higher than human# that is# di$ine# and cannot )e changed ) pu)lic laws and the pleasure of indi$iduals' Di$orces M 4From the same Enc clical# 3Casti Connu)ii#3 Dec' C1# 1FC.5 &&EF The ad$ocates of neopaganism# ha$ing learned nothing from the present sad state of affairs# continue dail to attac* more )itterl the sacred indissolu)ilit of marriage and the laws that support it# and contend that there must )e a decision to recognize di$orces# that other and more humane laws )e su)stituted for the o)solete laws' The )ring forward man different causes for di$orce# some deri$ing from the wic*edness or sin of persons# others )ased on circumstances !the former the call su)Decti$e# the latter o)Decti$e"% finall # whate$er ma*es the indi$idual married life more harsh and unpleasant' ' ' ' So there is prattle to the effect that laws must )e made to conform to these re>uirements and changed conditions of the times# the opinions of men# and the ci$il institutions and customs# all of which indi$iduall # and especiall when )rought together# most clearl testif that opportunit for di$orce must forthwith )e granted for certain causes' Jthers# proceeding further with remar*a)le impudence# )elie$e that inasmuch as matrimon is a purel pri$ate contract# it should )e left directl to the consent and pri$ate opinion of the two who contracted it# as is the case in other pri$ate contracts# and so can )e dissol$ed for an reason' &&-. 7ut opposed to all these ra$ings stands the one most certain law of ,od# confirmed most full ) Christ# which can )e wea*ened ) no decrees of men or decisions of the people# ) no will of legislators: 3<hat ,od hathDoined together# let no man put asunder3 4Matt' 1F:A5% And if a man# contrar to this law puts asunder# it is immediatel illegal% so rightl # as we ha$e seen more than once# Christ Himself has declared 3E$er one that putteth awa his wife and marrieth another# committeth adulter # and he that marrieth her that is put awa # committeth adulter 3 49u*e 1A:1/5' And these words of Christ refer to an marriage whatsoe$er# e$en that which is purel natural and legitimate% for indissolu)ilit is proper to e$er true marriage# and whate$er pertains to the loosening of the )ond is entirel remo$ed from the good pleasure of the parties concerned and from e$er secular power' 3Se(ual Education3 and 3Eugenics3 M 4From the Decree of the Hol Jffice# March &1# 1FC15

&&-1 1" Can the method )e appro$ed# which is called 3se(ual education#3 or e$en 3se(ual initiationQ3 =esponse: 1n the negati$e# and that the method must )e preser$ed entirel as set forth up to the present ) the Church and saintl men# and recommended ) the Most Hol Father in the Enc clical 9etter# 3Jn the Christian Education of @outh#3 gi$en on the C1st da of Decem)er# 1F&F 4see n' &&1E5' 0aturall # care must especiall )e ta*en that a full and solid religious instruction )e gi$en to the outh of )oth se(es without interruption% in this instruction there must )e aroused a regard# desire# and lo$e for the angelic $irtue% and especiall must it )e inculcated upon them to insist on pra er# to )e constant in the sacraments of penance and the most Hol Eucharist# to )e de$oted to the 7lessed Hirgin# Mother of hol purit # with filial de$otion and to commit themsel$es wholl to her protection% to a$oid carefull dangerous reading# o)scene pla s# association with the wic*ed# and all occasions of sin' 7 no means# then# can we appro$e what has )een written and pu)lished in defense of the new method especiall in these recent times# e$en on the part of some Catholic authors' &&-& 11" <hat is to )e thought of the so+called theor of 3eugenics#3 whether 3positi$e3 or 3negati$e#3 and of the means indicated ) it to )ring human progen to a )etter state# disregarding the laws either natural or di$ine or ecclesiastical which concern the rights of the indi$idual to matrimon Q =esponse: That this theor is to )e entirel disappro$ed# and held as false and condemned# as in the Enc clical 9etter on Christian marriage# 3Casti connu)ii#3 dated on the C1st da of Decem)er# 1FC. 4see n' &&E- f'5 The Authorit of the Church in Social and Economic Affairs M 4From the Enc clical# 3Luadragesimo anno#3 Ma 1-# 1FC15 &&-C The principle which 9eo I111 clearl esta)lished long ago must )e ra ed down# that there rest in us the right and the dut of passing Dudgment with supreme authorit on these social and economic pro)lems'M' ' ' For# although economic affairs and moral discipline ma*e use of their own principles# each in its own sphere# ne$ertheless# it is false to sa that the economic and the moral order are so distinct and alien to each other that the former in no wa depends on the latter' The Jwnership or =ight of 6ropert M 4From the same Enc clical# 3Luadragesimo anno#3 Ma 1-# 1FC15 &&-E 1ts indi$idual and social nature' First# then# let it )e held as ac*nowledged and certain that neither 9eo nor those theologians who taught under the leadership and direction of the Church ha$e e$er denied or called into >uestion the twofold nature of ownership# which is called indi$idual and social# according as it

regards indi$iduals or loo*s to the common good% )ut ha$e alwa s unanimousl affirmed that the right to pri$ate ownership has )een assigned to men ) nature# or ) the Creator himself# )oth that the ma )e a)le indi$iduall to pro$ide for themsel$es and their families# and that ) means of this institution the goods which the Creator has destined for the entire human famil ma trul ser$e this end# all of which can ) no means )e attained e(cept ) the maintenance of a definite and fi(ed order' ' ' ' &&-- J)ligations inherent in ownership' 1n order to place definite limits to the contro$ersies which ha$e )egun to arise o$er ownership and the duties inherent therein# we must first la down the fundamental principle which 9eo I111 esta)lished# namel # that the right of propert is distinguished from its use' M For that Dustice which is *nown as 3commutati$e3 directs men to preser$e the di$ision of propert as sacred# and not to encroach on the rights of others ) e(ceeding limits of proper ownership% )ut that owners ma*e onl honora)le use of their propert is not the concern of this Dustice# )ut of other $irtues whose duties 3it is not right to see* ) passing a law'3 M Therefore# some unDustl declare that ownership and its honora)le use are )ounded ) the same limits% and# what is much more at odds with the truth# that )ecause of its a)use or nonuse the right to propert is destro ed and lost' ' ' ' &&-A <hat the power of the state is' From the $er nature of ownership which <e ha$e called )oth indi$idual and social it follows that men must in $er fact ta*e into account in this matter not onl their own ad$antage )ut also the common good' To define these duties in detail# when necessit demands it# and the natural law does not prescri)e them# is the dut of those who are in charge of the state' Therefore# what is permitted those who possess propert in consideration of the true necessit of the common good# what is illicit in the use of their possessions pu)lic authorit can decide more accuratel # following the dictates of the natural and the di$ine law' 1ndeed# 9eo I111 wisel taught that the description of pri$ate possessions has )een entrusted ) ,od to man8s industr and to the laws of peoples' ' ' '88M @et it is plain that the state ma not perform its dut ar)itraril ' For the natural right of possessing pri$ate propert and of transmitting goods ) inheritance should alwa s remain intact and un$iolated# 3for man is older than the state#3 M and also# 3the domestic household is prior )oth in idea and in fact to the ci$il communit '3 M Thus the most wise 6ontiff had alread declared it unlawful for the state to e(haust pri$ate funds ) the hea$ )urden of ta(es and tri)utes' 36u)lic authorit cannot a)olish the right to hold pri$ate propert # since this is not deri$ed from the law of man )ut of nature# )ut can onl control its use and )ring it in harmon with the common good'M' ' ' &&-B J)ligations regarding superfluous income' Superfluous incomes are not left entirel to man8s discretion% that is# wealth that he does not need to sustain life fittingl and )ecomingl % )ut on the other hand Sacred Scripture and the hol Fathers of the Church continuousl declare in clearest words that the rich are )ound most seriousl ) the precept of practicing charit # )eneficence# and li)eralit ' The in$estment of rather large incomes so that opportunities for gainful emplo ment ma a)ound# pro$ided that this wor* is applied to the production of trul useful products# we gather from a stud of the principles of the Angelic Doctor#M is to )e considered a no)le deed of magnificent $irtue# and especiall suited to the needs of the time'

&&-/ Titles in ac>uiring ownerships' Moreo$er# not onl the tradition of all times )ut also the doctrine of Jur predecessor# 9eo# clearl testif that ownership in the first place is ac>uired ) the occupation of a thing that )elongs to no one# and ) industr # or specification as it is called' For no inDur is done an one# whate$er some ma sa to the contrar # when propert is occupied which rests unclaimed and )elongs to no one% )ut the industr which is e(ercised ) man in his own name# and ) the aid of which a new *ind# or an increase is added to his propert # is the onl industr that gi$es a la)orer a title to its fruits' Capital and 9a)or M 4From the same Enc clical# 3Luadragesimo anno#88 Ma 1-# 1FC15 &&-F Far different is the nature of the la)or which is hired out to others and is e(ercised on another8s capital' This statement is especiall in harmon with what 9eo I111 sa s is most true# 3that the riches of the state are produced onl ) the la)or of the wor*ing man'3 M 0either without the other is a)le to produce an thing' Hence it follows that unless one performs la)or on his own propert # the propert of the one should )e associated in some wa with the la)or of the other% for neither effects an thing without the other' And this 9eo I111 had in mind when he wrote: 3There can )e no capital without la)or# nor la)or without capital'3 M Therefore# it is entirel false to ascri)e to one or the other alone whate$er was o)tained from the com)ined effort of )oth% and it is entirel unDust that either den the efficac of the other# and arrogate to himself whate$er has )een accomplished' ' ' ' &&A. The directi$e principle of Dust distri)ution' <ithout dou)t# lest ) these false decisions the )loc* the approach to Dustice and peace# )oth should ha$e )een forewarned ) the wise words of Jur predecessor: 3Although di$ided among pri$ate owners# the earth does not cease to ser$e the usefulness of all'M ' ' '3 Therefore# wealth which is )eing continuousl increased through economic and social progress should )e so distri)uted to indi$idual persons and classes of men# that the common good of all societ )e preser$ed intact' 7 this law of social Dustice one class is for)idden to e(clude the other from a share in the profits' 0one the less# then# the wealth class $iolates this law of social Dustice# when# as it were# free of all an(ieties in their good fortune# it considers that order of things Dust ) which all falls to its lot and nothing to the wor*er% and the class without propert $iolates this law# when# strongl incensed )ecause of $iolated Dustice# and too prone to $indicate wrongl the one right of their own of which it is conscious# demands all for itself# on the ground that it was made ) its own hands# and so attac*s and stri$es to a)olish ownership and income# or profits which ha$e not )een gained ) la)or# of whate$er *ind the are# or of whate$er nature the are in human societ # for no other reason than )ecause the are such' And we must not pass o$er the fact that in this matter appeal is made ) some# ineptl as well as unworthil # to the Apostle when he sa s: 31f an man will not wor*# neither let him eat3 4& Thess' C:1.5% for the Apostle utters the statement against those who a)stain from wor*# e$en though the can and ought to wor*% and he ad$ises us that we should ma*e zealous use of time and strength# whether of )od or mind# and that others should not )e )urdened# when we can

pro$ide for oursel$es' 7ut ) no means does the Apostle teach that la)or is the onl title for recei$ing a li$elihood and profits 4cf' & Thess' C:/+1.5' To each# then# is his own part of propert to )e assigned% and it must )e )rought a)out that distri)ution of created goods )e made to conform to the norms of the common good or social Dustice' ' ' ' The 2ust <age or Salar of 9a)or M 4From the same Enc clical5 9et us consider the >uestion of wages which 9eo I111 said 3was of great importance#3 M stating and e(plaining the doctrine and precepts where necessar ' &&A1 The wage contract not unDust in its essence' And first# indeed# those who declare that the contract of letting out and of accepting la)or for hire is unDust in its essence# and that therefore in its place there has to )e su)stituted a contract of partnership# are in complete error# and gra$el calumniate Jur predecessor# whose Enc clical 9etter 3Jn <ages3 not onl admits such a contract# )ut treats it at length according to the principles of Dustice &&A& 4 Jn what )asis a Dust portion is to )e estimated 5' 9eo I111 has alread wisel declared in the following words that a fair amount of wages is to )e estimated not on one )ut on se$eral considerations: 31n order that a fair measure of wages ma )e esta)lished# man conditions must )e considered' ' ' ' 3 M The indi$idual and social nature of la)or' 1t must )e o)ser$ed )oth of ownership and of la)or# especiall of that which is let out to another# that )esides their personal or indi$idual concerns there must )e considered also a social aspect% for# unless there )e a trul social and organic )od % unless the social and Duridical order protect la)or% unless the $arious trades which depend on one another# united in mutual harmon # are mutuall complementar % and unless# which is more important# the intellect# capital# and la)or come together as in a unit# man8s efforts cannot produce due fruits' Therefore# man8s efforts cannot )e estimated Dustl nor ade>uatel repaid# if its social and indi$idual nature is o$erloo*ed' Three fundamental matters to )e considered' Moreo$er# from this twofold character# which is the deep+ seated nature of human la)or# flow most serious conclusions ) which wages should )e regulated and determined' &&AC a" The support of the wor*ingman and his famil ' First# wages must )e paid to the wor*ingman which are sufficient for the support of himself and of his famil 'M 1t is right# indeed# that the rest of the famil according to their a)ilit contri)ute to the common support of all# as one can see in the families of rural people especiall # and also in man families of artisans and minor shop*eepers% )ut it is wrong to a)use the tender ears of children and the wea*ness of women' Especiall in the home or in matters which pertain to

the home# let mothers of families perform their wor* ) attending to domestic cares' 7ut the worst a)use# and one to )e remo$ed ) e$er effort# is that of mothers )eing forced to engage in gainful occupation awa from home# )ecause of the meagerness of the father8s salar # neglecting their own cares and special duties# and especiall the training of their children' E$er effort# then must )e made that the fathers recei$e a sufficientl ample wage to meet the ordinar domestic needs ade>uatel ' 7ut if in the present state of affairs this cannot alwa s )e carried out# social Dustice demands that changes )e introduced as soon as possi)le# where) e$er adult wor*ingman ma )e made secure ) such a salar ' 1t will not )e amiss here to )estow praise upon all those who in a $er wise and useful plan ha$e attempted $arious plans ) which the wage of the la)orer is adDusted to the )urdens of the famil # so that when )urdens are increased# the wage is made greater% surel # if this should happen# enough would )e done to meet e(traordinar needs' &&AE )" The condition of )usiness' An account must also )e ta*en of a )usiness and its owner% for# unDustl would immoderate salaries )e demanded# which the )usiness cannot endure without its ruin and the ruin of the wor*ers conse>uent on this' And et if the )usiness ma*es less profit )ecause of dilatoriness# or laziness or neglect of technical and economic ad$ance# this is not to )e considered a Dust cause for lowering the wages of the wor*er' Howe$er# if no such amount of mone returns to a )usiness which is sufficient to pa the wor*ers a Dust wage# )ecause it is oppressed ) unDust )urdens or )ecause it is forced to sell its product at a price lower than is Dust# those who so harass a )usiness are guilt of a serious offense% for the depri$e the wor*ers of Dust wage# who# forced ) necessit # are compelled to accept a wage less than is Dust' ' ' ' &&A- c" The demands of the common good' Finall # the wage scale must )e adDusted to the economic welfare of the people' <e ha$e alread shown a)o$e how conduci$e it is to the welfare of the people# that wor*ers and officials ) setting aside whate$er part of their wage is not used for necessar e(penses# graduall ac>uire a modest fortune% )ut another thing# of scarcel less importance# and especiall necessar in our time# must not )e passed o$er# namel # that an opportunit to wor* )e furnished to those who are )oth a)le and willing to wor*' ' ' ' Another thing# then# is contrar to social Dustice# that# for the sa*e of personal gain# and with no consideration of the common welfare# the wages of wor*ers )e lowered or raised too much% and this same Dustice demands that ) a concerted planning and good will# insofar as it can )e done# salaries )e so regulated that as man as possi)le can ha$e emplo ment and recei$e suita)le means for the maintenance of life' Her properl # also a reasona)le proportion )etween salaries is of importance# with which is closel connected the proper proportion of prices at which those goods are sold which are produced ) the $arious groups such as agriculture# industr # and others' 1f all these are *ept in harmon # the $arious s*ills will com)ine and coalesce as into one )od # and li*e mem)ers of one )od will )ring to each other mutual help and perfection' Then at length will the economic and social order )e trul esta)lished and attain its ends# if all those )enefits are supplied to all and to each# which can )e furnished ) the wealth and resources of nature# ) technical s*ills# and ) the social constitution of economic affairs' 1ndeed# these )enefits should )e as numerous as are necessar to satisf the necessities and the honora)le con$eniences of life# and to raise men to that happier wa of life which# pro$ided it )e conducted prudentl # not onl is no hindrance to

$irtue# )ut a great help to it'M The =ight Social Jrder M 4From the same Enc clical# 3Luadragesimo anno#3 Ma 1-# 1FC15 &&AA 4The dut of the state5' <hen we now spea* of the reformation of institutions# we ha$e in mind chiefl the state# not as if all sal$ation is to )e e(pected from its acti$it # )ecause on account of the e$il of indi$idualism# which we ha$e mentioned# matters ha$e reached such a state that the highl de$eloped social life# which once flourished compositel in di$erse institutions# has )een )rought low and almost wiped out% and indi$idual men and the state remain almost alone# to the ) no means small detriment of the state# which# ha$ing lost its form of social regimen and ha$ing ta*en on all the )urdens formerl )orne ) the associations now destro ed# has )een almost su)merged and o$erwhelmed ) an endless num)er of functions and duties' Therefore# the supreme authorit of the state should entrust to the smaller groups the e(pediting of )usiness and pro)lems of minor importance# ) which otherwise it would )e greatl distracted' Thus it will )e )rought a)out that all matters which pertain to the state will )e e(ecuted more freel # more $igorousl # and more efficientl # since it alone is >ualified to perform them# directing# guarding# urging# and compelling# according as circumstances prompt and necessit demands' Therefore# let those who are in power )e con$inced that the more perfectl the principle of the dut of the 3su)sidiar 3 is *ept# and a graded hierarchial order flourishes among the $arious associations# the more outstanding will )e the social authorit and efficienc # and the happier and more prosperous the condition of the state' &&AB The mutual harmon of 3orders'3 Moreo$er# )oth the state and e$er outstanding citizen should loo* especiall and stri$e for this# that with the suppression of the conflicts )etween classes a pleasing harmon ma )e aroused and fostered )etween the orders' ' ' ' Therefore the social political polic must wor* for a restoration of the 3orders3 ' ' '# 3orders#3 namel # in which men are placed not according to the position which one holds in the la)or mar*et# )ut according to the di$erse social roles which the e(ercise indi$iduall ' For Dust as it happens through natural impulse that# those who are united ) pro(imit of place esta)lish municipalities# so# also# those who la)or at the same trade or profession+++whether it )e economic or of some other *ind+++form guilds or certain groups !collegia seu corpora >uaedam"# so that these groups# )eing trul autonomous# are customaril spo*en of# if not as essential to ci$il societ # et at least as natural to it' ' ' ' 1t is scarcel necessar to recall that what 9eo I111 taught a)out the form of political go$ernment is e>uall applica)le# with due proportion# to the guilds or groups# namel # that it is sound for men to choose whate$er form the prefer# pro$ided that the demands of Dustice and of the common good )e gi$en consideration'M

&&A/ 4Freedom of association5' 0ow Dust as the inha)itants of a municipalit are accustomed to esta)lish associations for $er different purposes# with which each one has full power to Doin or not# so those who practice the same trade will enter e>uall free associations with one another for purposes in some wa connected with the practice of their trade' Since these free associations are e(plained clearl and lucidl ) Jur predecessor# we consider it enough to stress this one point: that man has complete freedom not onl to form such associations# which are of pri$ate right and order# )ut also to freel choose within these that organization and those laws which are considered especiall conduci$e to that end which has )een proposed'3 M The same freedom is to )e maintained in instituting associations which e(tend )e ond the limits of a single trade' Moreo$er# let these free associations which alread flourish and enDo salutar fruits# according to the mind of Christian social teaching ma*e it their aim to prepare the wa for those more outstanding guilds or 3orders3 a)out which we made mention a)o$e# and let them manfull carr this out' &&AF The guiding principle of economics to )e restored' Still another matter# closel connected with the former# must )e *ept in mind' 2ust as the unit of societ cannot rest on mutual opposition of classes# so the right ordering of economic affairs cannot )e gi$en o$er to the free competition of forces ' ' ' Therefore# higher and more no)le principles are to )e sought# with which to control this power firml and soundl % namel # social Dustice and social charit ' Therefore# the institutions of the people# and of all social life# must )e im)ued with this Dustice# so that it )e trul efficient# or esta)lish a Duridical and social order# ) which# as it were# the entire econom ma )e fashioned' Social charit # moreo$er# should )e as a soul of this order# and an alert pu)lic authorit should aim to protect and guard this effecti$el # a tas* which it will )e a)le to accomplish with less difficult # if it will rid itself of those )urdens which we ha$e declared )efore are not proper to it' Furthermore# the $arious nations should stri$e for this ) com)ining their zeal and la)ors# so that# since in economic affairs the depend for the most part on one another and need one another8s help# the ma ) wise pacts and institutions promote a fa$ora)le and happ cooperation in the world of economics' Socialism M 4From the same Enc clical# 3Luadragesimo anno#3 Ma 1-# 1FC15 &&B. <e declare as follows: <hether socialism )e considered as a doctrine# or as an historical fact# or as an 3action#3 if it trul remain socialism# e$en after it has ielded to truth and Dustice in the matters which we ha$e mentioned# it cannot )e reconciled with the dogmas of the Catholic Church# since it concei$es a human societ completel at $ariance with Christian truth' Socialism concei$es of a societ and the social character of man entirel at $ariance with Christian truth' According to Christian doctrine man# endowed with a social nature# is placed on this earth# so that ) leading a life in societ and under an authorit ordained ) ,od 4cf' =om' 1C:15 he ma de$elop and e$ol$e full all his faculties to the praise and glor of his Creator% and ) faithfull performing the dut of his trade#

or of an other $ocation# he ma ac>uire for himself )oth temporal and eternal happiness' Socialism# howe$er# entirel ignorant of this su)lime end )oth of man and of societ # and unconcerned a)out it# affirms that human societ was instituted for material ad$antages alone' ' ' ' Catholic and socialist ha$e contradictor meanings' 7ut if socialism# as all errors# contains some truth in itself !which# indeed# the So$ereign 6ontiffs ha$e ne$er denied"# ne$ertheless it is )ased on a doctrine of human societ # peculiar to itself# and at odds with true Christianit ' 3=eligious Socialism#3 3Christian Socialism3 ha$e contradictor meanings: no one can at the same time )e a good Catholic and a socialist in the true sense of the word' ' The ?ni$ersal Motherhood of the 7lessed Hirgin Mar M 4From the Enc clical# 39u( $eritatis##8 Decem)er &-# 1FC15 &&B1 She !to )e sure"# ) reason of the fact that she )ore the =edeemer of the human race# in a certain manner is the most )enign mother of us all# whom Christ the 9ord wished to ha$e as )rothers 4cf' =om' /:&F5' Jur predecessor of happ memor # 9eo I111#M so spea*s: 3Such did ,od show her to us# whom# ) the $er fact that He chose her as the Mother of His Jnl +)egotten# He clearl endowed with maternal feelings which e(press nothing )ut lo$e and *indness% such did 2esus Christ show her ) His own deed# when He wished of His own will to )e under and o)edient to Mar # as son to mother% such did He declare her from the Cross when He committed her# as the whole human race# to 2ohn the disciple# to )e cared for and cherished ) Him3 42ohn 1F:&A f'5% such# finall # did she herself gi$e herself# who em)raced with her great spirit that heritage of great la)or left ) her d ing Son# and immediatel )egan to e(ercise her maternal duties toward all' The False 1nterpretation of Two 7i)lical Te(ts M 4=esponse of the 7i)lical Commission# 2ul 1# 1FCC5 &&B& 1' <hether it is right for a Catholic person# especiall when the authentic interpretation of the chief apostles has )een gi$en 4Acts &:&E+CC% 1C:C-+CB5# so to interpret the words of 6salm 1-:1.+11: 3Thou wilt not lea$e m soul in hell% nor wilt thou gi$e th hol one to see corruption' Thou hast made *nown to me the wa s of life#3 as if the sacred author did not spea* of the resurrection of our 9ord 2esus Christ8 +++=epl : 1n the negati$e' &&BC 11' <hether it is permitted to assert that the words of 2esus Christ which are read in St' Matthew 1A:&A: 3For what cloth it profit a man# if he gain the whole world# and suffer the loss of his own soulQ Jr what e(change shall a man gi$e for his soulQ3% and li*ewise the words which are found in St' 9u*e F:&-: 3For what is a man ad$antaged# if he gain the whole world# and lose himself# and cast awa himself#3 do not in a literal sense ha$e reference to the eternal sal$ation of the soul# )ut onl to the temporal life of man#

notwithstanding the tenor of the words themsel$es and their conte(t# and also the unanimous Catholic interpretationQ +++=epl : 1n the negati$e' The 0eed and the Jffice# of the 6riesthood M 4From the Enc clical# 3Ad catholic" sacerdotii#3 Decem)er &.# 1FC-5 &&BE The human race has alwa s e(perienced the need of priests# that is# of men who# ) the office lawfull entrusted to them# are mediators )etween ,od and humanit % whose entire dut in life em)races those acti$ities which pertain to the eternal ,odhead# and who offer pra ers# remedies# and sacrifices in the name of societ # which is o)liged in $er fact to cherish religion pu)licl # to ac*nowledge ,od as the Supreme 9ord and first )eginning# to propose Him as its last end# to offer Him immortal than*s# and to offer Him propitiation' 1n fact# among all peoples# whose customs are *nown# pro$ided the are not compelled to act against the most sacred laws of nature# attendants of sacred affairs are found# although $er often the ser$e $ain superstitions# and li*ewise where$er men profess some religion and where$er the erect altars# far from lac*ing priests# the $enerate them with special honors' @et# when di$ine re$elation shone forth# the sacerdotal office was distinguished ) greater dignit % this dignit # indeed# in a hidden manner Melchisedech# priest and *ing 4cf' ,en' 1E:1/5# foretells# whose e(ample 6aul the Apostle refers 4cf' He)' -:1.% A:&.% B:1+11# 1-# to the person and priesthood of 2esus Christ' 7ut if the attendant of sacred things# according to the famous definition of the same 6aul# is a man 3ta*en from amongst men#3 et 3ordained for men in the things that pertain to ,od3 4He)' -:15# his office surel loo*s not to human and transitor things# howe$er much the seem worth of regard and praise# )ut to di$ine and eternal things' ' ' ' 1n the sacred writings of the Jld Testament# when the priesthood was esta)lished ) the norms which Moses# influenced ) the instigation and urging of ,od# had promulgated# special functions# duties# and rites were attri)uted to it' ' ' ' The priesthood of the Jld Testament deri$ed its maDest and glor from nothing other than the fact that it foretold that priesthood of the 0ew and eternal Testament gi$en ) 2esus Christ# namel # that esta)lished ) the )lood of the true ,od and of the true man' The Apostle of the ,entiles treating summaril and )riefl of the greatness dignit # and office of the Christian priesthood e(presses his opinion in these words# as it were# in a nutshell: 39et a man so account of us as of the ministers of Christ and the dispensers of the m steries of ,od 41 Cor' E:15 The Effects of the Jrder of the 6riesthood M

4From the Enc clical# 3Ad catholic" sacerdotii#3 Decem)er &.# 1FC-5 &&B- The minister of Christ is the priest% therefore# he is# as it were# the instrument of the di$ine =edeemer# that He ma )e a)le to continue through time His mar$elous wor* which ) its di$ine efficac restored the entire societ of men and )rought it to a higher refinement' =ather# as we customaril sa rightl and properl : 3He is another Christ#3 since he enacts His role according to these words: 3As the Father has sent me# 1 also send ou3 42ohn &.:&15% and in the same wa and through the $oice of the angels his Master sings: 3,lor to ,od in the highest#3 and e(horts peace 3to men of good will3 4cf' 9u*e &:1E5' ' ' ' Such powers# conferred upon the special sacrament of the priesthood# since the )ecome imprinted on his soul with the indeli)le character ) which# li*e Him whose priesthood he shares# he )ecomes 3a priest fore$er3 46s' 1.F:E5# are not fleeting and transitor # )ut sta)le and permanent' E$en if through human frailt he lapse into errors and disgraces# et he will ne$er )e a)le to delete from his soul this sacerdotal character' And )esides# through the sacrament of orders the priest not onl ac>uires the sacerdotal character# not onl high powers# )ut he is also made greater ) a new and special grace# and ) special helps# through which indeed+++if onl he will faithfull compl # ) his free and personal cooperation# with the di$inel efficient power of these hea$enl gifts# surel he will )e a)le worthil and with no deDection of spirit to meet the arduous duties of his ministr ' ' ' ' From hol retreats 4of spiritual e(ercises5 of this *ind such usefulness can also at times flow forth# that one# who has entered 3in sortem Domini3 not at the call of Christ Himself )ut induced ) his earthl moti$es# ma )e a)le 3to stir up the grace of ,od3 4cf' & Tim' 1:A5% for since he is now )ound to Christ and the Church ) an e$erlasting )ond# he can accordingl do nothing )ut adopt the words of St' 7ernard: 3For the future ma*e good our wa s and our am)itions and ma*e hol our ministr % if sanctit of life did not precede# at least let it follow'3 M The grace which is commonl gi$en ) ,od and is gi$en in a special manner to him who accepts the sacrament of orders# will undou)tedl aid him# if he reall desires it# no less for emending what in the )eginning was planned wrongl ) him# than for e(ecuting and ta*ing care of the duties of his office' The Di$ine Jffice# the 6u)lic 6ra er of the Church M 4From the Enc clical# 3Ad catholic" sacerdotii#3 Decem)er &.# 1FC-5 &&BA Finall # the priest in this matter# also# performing the wor* of 2esus Christ# who 3passed the whole night in the pra er of ,od3 49u*e A:1&5# and 3alwa s li$ed to ma*e intercession for us3 4He)' B:&-5# is ) office the intercessor with ,od for all% it is among his mandates to offer not onl the proper and true sacrifice of the altar in the name of the Church to the hea$enl ,odhead# )ut also 3the sacrifice of praise3 46s' EF:1E5 and common pra ers% he# indeed# ) the psalms# the supplications# and the canticles# which are )orrowed in great measure from Sacred Scripture# dail # again and again discharges the dut of adoration due to ,od# and he performs the necessar office of such an accomplishment for men' ' ' '

1f pri$ate supplication is so powerful )ecause of the solemn and great promises gi$en ) 2esus Christ 4Matt' B:B+11% Mar* 11:&C% 9u*e 11:F+1C5# then the pra ers# which are uttered in the Jffice in the name of the Church# the )elo$ed spouse of the =edeemer# without dou)t enDo greater force and $irtue' Social 2ustice M 4From the Enc clical# 3Di$ini =edemptoris#3 March 1F# 1FCB5 &&BB 4-15 For in realit )esides the Dustice which is called commutati$e# social Dustice also must )e fostered which demands duties from which neither wor*ingmen nor emplo ers can withdraw themsel$es' 0ow it is the part of social Dustice to e(act from the indi$idual what is necessar for the common good' 7ut Dust as in the case of the structure of an li$ing )od # there is no regard for the good of the whole# unless each indi$idual mem)er )e endowed with all those things which the need to fulfill their roles# so in the case of the constitution and composition of the communit # there can )e no pro$ision for the good of the whole societ # unless the indi$idual mem)ers# namel # men endowed with the dignit of personalit # are supplied with all the need to e(ercise their social duties' 1f# then# pro$ision is made for social Dustice# the rich fruits of acti$e zeal will grow from economic life# which will mature in an order of tran>uillit # and will gi$e proof of the strength and solidarit of the state# Dust as the strength of the )od is discerned from its undistur)ed# complete# and fruitful functioning 4-&5 Social Dustice will not )e satisfied unless wor*ingmen can furnish for themsel$es and for their families a li$elihood in a secure wa # )ased on an accepta)le salar consistent with realit % unless an opportunit is gi$en them of ac>uiring a modest fortune for themsel$es# so as to a$oid that plague of uni$ersal pauperism# which is so widel diffused# unless finall # opportune plans are made for their )enefit# where) the wor*ers ) means of pu)lic or pri$ate insurances ma )e a)le to ha$e some pro$ision for their old age# periods of illness# and unemplo ment' 1n this connection it is well to repeat what we said in the Enc clical 9etter Luadragesimo anno3: 3Then onl will the economic and social order )e soundl esta)lished# etc'3 4see n' &&A-5' =esistance Against the A)use of 6ower M 4From the Enc clical# 3Firmissimam constantiam#3 to the Me(ican 7ishops# March &/# 1FCB5 &&B/ Surel it must )e granted that for the de$elopment of the Christian life e(ternal aids# which are percepti)le to the senses# are necessar # and li*ewise that the Church# as a societ of men# has great need of a Dust freedom of action for the enDo ment and e(pansion of life# and that the faithful in ci$il societ possess the right to li$e according to the dictates of reason and conscience' Conse>uentl # then# when the natural freedoms of the religious and ci$il order are impugned# Catholic citizens cannot endure and suffer this @et the $indication of these rights and freedoms# according to

attendant circumstances# can )e more or less opportune# more or less strenuous 7ut ou oursel$es# Henera)le 7rothers# ha$e often taught our faithful that the Church# despite serious trou)le to herself# is the supporter of peace and order# and condemns all unDust re)ellion and $iolence against constituted powers' @et it has also )een affirmed among ou that# if at an time these powers manifestl impugn Dustice and truth# so as to o$erturn the foundations of authorit # it is not e$ident wh those citizens should )e condemned who unite to protect themsel$es# and to preser$e the nation ) emplo ing licit and proper means against those who a)use power to o$erthrow the state' 7ut if the solution of this >uestion necessaril depends on indi$idual attendant circumstances# ne$ertheless some principles should )e )rought to light: 1' Such $indications ha$e the nature of means# or of relati$e end# not of ultimate and a)solute end' &' These $indications# as means# should )e licit actions# not e$ils in themsel$es' C' Since the $indications themsel$es should )e appropriate and proportionate to the end# the are to )e applied insofar as the conduce entirel or in part to the proposed end# et in such a manner that the do not )ring greater e$ils to the communit and Dustice# than the $er e$ils to )e reformed' E' 0ow the uses of such means and the full e(ercise of ci$il and political rights# since the include also pro)lems of a purel temporal and technical order or of $iolent defense# do not )elong directl to the dut of Catholic Action# although to Catholic Action does )elong the dut of instructing Catholic men in the right e(ercise of their proper rights# and in the defense of the same ) Dust means# according to the demand of the common good' -' The clerg and Catholic Action# since# )ecause of the mission of peace and lo$e entrusted to them# the are )ound to unite all men 3in the )ond of peace3 4Eph' E:C5# should contri)ute $er much to the prosperit of the nation# )oth ) encouraging the union of citizens and classes# and ) supporting all social initiati$es which are not at odds with the doctrine and moral law of Christ' 61?S I11 1FCF+++ The 0atural 9aw M 4From the Enc clical# 3Summi 6ontificatus#3 Jcto)er &.# 1FCF5 &&BF 1t is well esta)lished that the first and profound source of the e$ils ) which the modern state is afflicted# from this fact# that the uni$ersal standard of moralit is denied and reDected# not onl in the pri$ate life of indi$iduals )ut also in the state itself# and in the mutual relationships which e(ist )etween races and

nations% that is# the natural law is )eing nullified ) detraction and neglect' This natural law rests on ,od as its foundation# the omnipotent creator and author of all# and li*ewise the supreme and most perfect legislator# the most wise and Dust $indicator of human actions' <hen the eternal ,odhead is rashl denied# then the principle of all pro)it totters and swa s# and the $oice of nature )ecomes silent# or graduall is wea*ened# which teaches the unlearned as well as those who ha$e not as et ac>uired the e(perience of ci$ilization what is right and what is not right% what is permitted# and what is not permitted# and warns them that some da the must render an account for their good and e$il deeds )efore the Supreme 2udge' The 0atural ?nit of the Human =ace M 4From the same Enc clical# 3Summi 6ontificatus#3 Jcto)er &.# 1FCF5 &&/. 46ernicious error5 is contained in the forgetfulness of that mutual relationship )etween men and of the lo$e which )oth a common origin and the e>ualit of the rational nature of all men demands# to whate$er races the )elong' ' ' ' The 7i)le narrates that from the first marriage of man and woman all other men too* their origin% and these# it relates# were di$ided into $arious tri)es and nations# and were scattered o$er $arious parts of the world' ' ' ' 4Acts 1B:&A5: Therefore# ) a wonderful insight of mind we can )ehold and contemplate the human race as a unit # )ecause of its common origin from the Creator# according to these words: 3Jne ,od and Father of all# who is a)o$e all# and through all# and in us all3 4Eph' E:A5% and li*ewise# one in nature which consists of the materialit of the )od and of the immortal and spiritual soul' ' ' ' 1nternational 9aw M 4From the same Enc clical# 3Summi 6ontificatus#3 Jcto)er &.# 1FCF5 &&/1 Henera)le 7rothers# that opinion which attri)utes almost infinite power to the state not onl is an error fatal to the internal life of nations and to the promotion of greater growth# )ut also does harm to the mutual relations of peoples# since it infringes upon that unit ) which all nations should )e contained in their relations with one another# strips international laws of their force and strength# and# pa$ing the wa to the $iolation of other laws# renders it $er difficult for them to li$e together in peace and tran>uillit ' For the human race# although ) the law of natural order esta)lished ) ,od it is disposed into classes of citizens# and li*ewise into nations and states# et is )ound ) mutual )onds in Duridical and moral affairs# and coalesces into a single great congregation of peoples destined to pursue the common good of all nations# and is ruled ) special norms which )oth preser$e unit and direct them dail to more prosperous circumstances' Surel # there is no one who does not see# if rights are claimed for the state# which is >uite a)solute and

responsi)le to no one# that this is entirel opposed to naturall ingrained law# and wholl refutes it% and it is clear# li*ewise# that such rights place at the discretion of rulers of the state the )onds lawfull agreed upon ) which nations are Doined to one another% and the impede an honest agreement of minds and mutual colla)oration for helpful action' 1f# Henera)le 7rothers# properl organized and long lasting understandings )etween states demand this# the )onds of friendship# from which rich fruits arise# demand that peoples recognize the principles and norms of the natural law ) which nations are Doined to one another# and )e o)edient to the same' 1n similar fashion these same principles demand that for e$er nation its own li)ert )e preser$ed# and that those rights )e assigned to all ) which the ma li$e and ma ad$ance da ) da on the road of ci$il progress to more prosperous circumstances% finall # the demand that pacts entered upon# as e(acted and sanctioned ) international law# remain unimpaired and in$iola)le' There is no dou)t that then onl can nations li$e peacefull together# then onl can the )e go$erned pu)licl ) esta)lished )onds# when mutual trust e(ists )etween them% when all are con$inced that the trust gi$en will )e preser$ed on )oth sides% finall when all accept these words as certain# 3)etter is wisdom than weapons of war3 4cf' Eccles' F:1/5% and# furthermore# when all are prepared to in>uire into and discuss a matter more e(tensi$el # )ut not ) force and threats to )ring a)out a critical situation# if dela s# disputes# difficulties# changes of front stand in the wa # all of which indeed can arise not onl from )ad faith )ut also from a change of circumstances and from a mutual clash of indi$idual interests' 7ut then to separate the law of nations from the di$ine law# so that it depends upon the ar)itrar decisions of the rulers of the state as its onl foundation# is nothing other than to pull it down from its throne of honor and securit # and to hand it o$er to a zeal which is e(cessi$e and concerned with pri$ate and pu)lic ad$antage# and which stri$es for nothing other than to assert its own rights and den those of others' &&/& Surel # it must )e affirmed that in the course of time# )ecause of serious changes in attendant circumstances+++which# while the pact was )eing made# were not foreseen# or perhaps could not e$en ha$e )een foreseen+++either entire agreements or certain parts of these sometimes )ecome unDust to either of the stipulating parties# or could seem so# or at least turn out e(ceedingl se$ere# or# finall # )ecome such that the cannot )e carried out to ad$antage' 1f this should happen refuge must necessaril # of course# )e ta*en in a sincere and honest discussion# with a $iew to ma*ing opportune changes in the pact# or to composing an entirel new one' 7ut# on the other hand# to hold proper pacts as fluid and fleeting things# and to attri)ute to oneself the tacit power# as often as one8s own ad$antage seems to demand this# of infringing on the same of one8s own free will# that is# without consulting# and o$erloo*ing the other part in the pact# certainl depri$es states of due and mutual trust% and so the order of nature is completel destro ed# and peoples and nations are separated from one another as ) precipitous and deep chasms' Sterilization M 4Decree of the Hol Jffice# Fe)ruar &E# 1FE.5

&&/C To the >uestion proposed to the Supreme Sacred Congregation of the Hol Jffice% 3<hether direct sterilization# either perpetual or temporar # is permitted on a man or a woman#3 the Most Eminent and =e$erend Fathers# Doctors# and Cardinals# appointed to guard matters of faith and morals# on Thursda # the &1st da of Fe)ruar # 1FE.# ha$e decided that the following answer must )e gi$en: 31n the negati$e# and indeed that it is prohi)ited ) the law of nature# and that# insofar as it pertains to eugenic sterilization# it has alread )een disappro$ed ) the decree of this Congregation# on the &1st da of March# 1 FC 1' The Corporal Jrigin of Man M 4From an address of 6ius Ill 0o$em)er C.# 1FE1# at the )eginning of the ear of the 6ontifical Academ of Sciences5

&&/- ,od has placed man in the highest place in the scale of li$ing creatures endowed# as he is# with a spiritual soul# the chief and the highest of all the animal *ingdom' Manifold in$estigations in the fields of paleontolog # )iolog # and morpholog regarding other >uestions concerning the origin of man ha$e thus far produced nothing clear and certain in a positi$e wa ' Therefore# we can onl lea$e for the future the repl to the >uestion# whether some da # science illumined and guided ) re$elation will offer certain and definite solutions to so serious a >uestion' Mem)ers of the Church M 4From the Enc clical# 3M stici Corporis#3 2une &F# 1FEC5 &&/A Actuall onl those are to )e num)ered among the mem)ers of the Church who ha$e recei$ed the la$er of regeneration and profess the true faith# and ha$e not# to their misfortune# separated themsel$es from the structure of the 7od # or for $er serious sins ha$e not )een e(cluded ) lawful authorit ' 3For in one spirit#3 sa s the Apostle# 3were we all )aptized into one 7od # whether 2ews or ,entiles# whether )ond or free3 4 1 Cor' 1&:1C5' So# Dust as in the true communit of the faithful of Christ there is onl one 7od # one Spirit# one 9ord# and one 7aptism# so there can )e onl one faith 4cf' Eph' E:-5% and so he who refuses to hear the Church# as the 9ord )ids 3let him )e as the heathen and pu)lican3 4cf' Matt' 1/:1B 5' Therefore# those who are di$ided from one another in faith or in go$ernment cannot li$e in the unit of such a )od # and in its one di$ine spirit' The 2urisdiction of 7ishops M 4From the same Enc clical# 3M stici Corporis#88 2une &F# 1FEC5

&&/B Therefore# the )ishops of the sacred rites are to )e considered as the more illustrious mem)ers of the ?ni$ersal Church not onl )ecause the are )ound with the di$ine Head of the whole 7od ) a $er special )ond# and so are rightl called 3principal parts of the mem)ers of the 9ord#3M )ut# as far as each one8s own diocese is concerned# )ecause as true shepherds the indi$iduall feed and rule in the name of Christ the floc*s entrusted to them 4Cone' Hat'# Const' de Eccl'#cap' C% see n' 1/&/5% et while the do this# the are not entirel independent# )ut are placed under the due authorit of the =oman 6ontiff# although the enDo the ordinar power of Durisdiction o)tained directl from the same Highest 6ontiff' So the should )e re$ered ) the people as di$inel appointed successors of the apostles 4cf' Cod' 1ur' Can'# can' C&F# 15% and more than to the rulers of the world# e$en the highest# are those words )efitting to our )ishops# inasmuch as the ha$e )een anointed with the chrism of the Hol Spirit: 3Touch e not m anointed3 41 Chronicles' 1A#&& %6s' 1.E:1-5'

The Hol Spirit as the Soul of the ChurchM 4From the same Enc clical# 3M stici Corporis#3 2une &F# 1FEC5

&&// 1f we closel e(amine this di$ine principle of life and $irtue gi$en ) Christ# insofar as He esta)lished it as the source of e$er gift and created grace# we easil understand that this is nothing else than the 6araclete# the Spirit# who proceeds from the Father and the Son# and who in a special manner is called 3the Spirit of Christ#3 or 3the Spirit of the Son3 4=om' /:F% & Cor' C:1B% ,al' E:A5' For ) this 7reath of grace and truth did the Son of ,od anoint His soul in the uncontaminated wom) of the Hirgin% this Spirit holds it a delight to dwell in the )elo$ed soul of the =edeemer as in His most )elo$ed temple% this Spirit# Christ ) shedding His own )lood merited for us on the Cross% this Spirit# finall # when He )reathed upon the apostles# He )estowed on the Church for the remission of sins 4cf' 2ohn &.:&& 5% and# while Christ alone recei$ed this Spirit according to no measure 4cf' 2ohn C:CE5# et to the mem)ers of the m stical )od He is imparted onl according to the measure of the gi$ing of Christ# out of Christ8s own fullness 4cf' Ep h' 1:/% E:B5' And after Christ was glorified on the Cross# His Spirit is communicated to the Church in the richest effusion# that she and her indi$idual mem)ers ma more and more dail )ecome li*e our Sa$ior' 1t is the Spirit of Christ that has made us ,od8s adopted sons 4cf'=om' /:1E+1B% ,al' E:A+B5# that someda 3we all )eholding the glor of ,od with open face ma )e transformed into the the same image from glor to glor 3 4 & Cor' C:1/5' Moreo$er# to this Spirit of Christ as to no $isi)le principle is this also to )e attri)uted# that all parts of the 7od are Doined to one another as the are with their e(alted head% for He is entire in the Head# entire in the 7od # entire in the indi$idual mem)ers# and with these He is present# and these He assists in $arious wa s# according to their $arious duties and offices# according to the greater or less degree of spiritual health which

the enDo ' He is the one who ) His hea$enl grace is to )e held as the principle of e$er $ital and in fact e$er salutar act in all the parts of an )od ' He is the one who# although He Himself is present of Himself in all mem)ers# and is di$inel acti$e in the same# et in the inferior mem)ers also operates through the ministr of the higher mem)ers% finall # He is the one who# while He alwa s da ) da produces the growth of the Church ) imparting grace# et refuses to dwell through sanctif ing grace in mem)ers wholl cut off from the 7od ' 1ndeed# the presence and acti$it of the Spirit of 2esus Christ are succinctl and $igorousl e(pressed ) Jur most wise predecessor# 9eo I111# of immortal memor in the Enc clical# 3Di$inum illud#3 in these words: 39et it suffice to state this# that# as Christ is the Head of the Church# the Hol Spirit is her soul'88M Gnowledge of the Soul of Christ M 4From the same Enc clical# 3M stici Corporis#3 2une &F# 1FEC5 &&/F 7ut such a most lo$ing *nowledge as the di$ine =edeemer from the first moment of His 1ncarnation )estowed upon us# surpasses an zealous power of the human mind% since through that )eatific $ision# which He )egan to enDo when He had hardl )een concei$ed in the wom) of the Mother of ,od# He has the mem)ers of His m stical )od alwa s and constantl present to Him# and He em)races all with His redeeming lo$e' The 1ndwelling of the Hol Spirit in Souls M 4From the same Enc clical# 3M stic3 Corporis#3 2une &F# 1FEC5 &&F. Surel we are not ignorant of the man $eils that stand in the wa of our understanding and e(plaining this profound doctrine# which is concerned with our union with the di$ine =edeemer# and with the indwelling of the Hol Spirit in a special wa in souls% $eils ) which this profound doctrine is en$eloped as ) a *ind of cloud# )ecause of the wea*ness of the minds of those who ma*e in>uir ' And we *now also that from correct and persistent in$estigation of this su)Dect# and from the conflict of $arious opinions and the clash of ideas# pro$ided lo$e of truth and due o)edience to the Church direct such in$estigations# precious light a)ounds and comes forth# ) which also in the sacred science a*in to this actual progress is attained' Therefore# we do not censure those who enter upon di$erse wa s and methods of reasoning to understand# and according to their power to clarif the m ster of this mar$elous union of ours with Christ' 7ut let this )e a general and unsha*en truth# if the do not wish to wander from sound doctrine and the correct teaching of the Church: namel # that e$er *ind of m stic union# ) which the faithful in Christ in an wa pass )e ond the order of created things and wrongl enter among the di$ine# so that e$en a single attri)ute of the eternal ,odhead can )e predicated of these as their own# is to )e entirel reDected' And# )esides# let them hold this with a firm mind as most certain# that all acti$ities in these matters are to )e held as common to the Most Hol Trinit # insofar as the depend upon ,od as the supreme efficient cause'

9et them note also that there necessaril is here a >uestion of a hidden m ster # which in this earthl e(ile# )eing co$ered ) a $eil# can ne$er )e loo*ed into or )e descri)ed ) human tongue' 1ndeed# the di$ine 6ersons are said to indwell inasmuch as )eing present in an inscruta)le manner in animate creatures endowed with intellect the are attained ) them through *nowledge and lo$e# M et in a manner intimate and uni>ue that transcends all nature' 1ndeed# to contemplate this so as at least to approach it slightl # that wa and method are not to )e o$erloo*ed which the Hatican S nod 4sees' C# Const' de fid' cash'#cap' E% see n' 1BF-5 strongl recommended in matters of this *ind% this method# indeed# struggling to o)tain light ) which the hidden things of ,od ma )e recognized at least slightl # proceeds thus# comparing these m steries with one another and with the final end to which the are directed' Jpportunel then does Jur $er wise predecessor# 9eo I111 of happ memor # when he spo*e of this union of ours with Christ and of the di$ine 6araclete dwelling within us# turn His e es to that )eatific $ision ) which at sometime in hea$en this same m stic union will o)tain its consummation and perfection' He sa s: 3This wonderful union# which is called ) the name 8indwelling#8 differs onl ) our created state from that ) which ,od gi$es Do and em)races the inha)itants of hea$en'88M 1n this hea$enl $ision it will )e proper in an utterl ineffa)le manner to contemplate the Father# Son# and di$ine Spirit with the e es of the mind increased ) the higher light# and to assist throughout eternit at the processions of the di$ine 6ersons# and to reDoice with a happiness $er li*e that with which the most hol and undi$ided Trinit is happ '

The =elationship )etween the 7'H'M' and the Church M 4From the same Enc clical# 3M stic" Corporis#3 2une &F# 1FEC5 && F1 1t was she 4the Hirgin Mother of ,od5 who# free from sin either personal or original# alwa s most closel united with her Son# offered Him on ,olgotha to the Eternal Father# together with the holocaust of her mother8s rights and mother8s lo$e# as a new E$e# for all the sons of Adam stained ) his pitiful fall# so that she# who in the flesh was the mother of our Head# ) the new title also of grief and glor # in the spirit was made the mother of all His mem)ers' She it was who ) $er powerful pra ers accomplished that the Spirit of the di$ine =edeemer# alread gi$en on the Cross# should )e )estowed with wonderful gifts on the da of 6entecost upon the recentl risen Church' Finall # she herself ) enduring her tremendous griefs with a strong and confident spirit# more than all the faithful of Christ# the true Lueen of the Mart rs# 3filled up those things that are wanting of the sufferings of Christ ' ' ' for His 7od # which is the Church3 4 Col' 1:&E5% and she has attended the m stical )od of Christ# )ornM of the torn heart of our Sa$ior# with the same mother8s care and deep lo$e with which she cherished and nurtured the 1nfant 2esus nursing in the cri)' So ma she# the most hol Mother M of all the mem)ers of Christ# to whose 1mmaculate Heart <e ha$e confidentl consecrated all men and who now is resplendent in hea$en in the glor of )od and soul# and reigns together with her Son# earnestl re>uest and stri$e to o)tain from Him that copious streams of grace flow from the e(alted Head upon all the mem)ers of the m stical )od without interruption'

The Authenticit of the Hulgate M 4From the Enc clical# 3Di$ino afflante Spiritu#3 Septem)er C.# 1FEC5 &&F& 7ut that the S nod of Trent wished the Hulgate to )e the 9atin $ersion 3which all should use as authentic#3 applies# as all *now# to the 9atin Church onl # and to the pu)lic use of Scripture# and does not diminish the authorit and force of the earl te(ts' For at that time no consideration was )eing gi$en to earl te(ts# )ut to the 9atin $ersions which were )eing circulated at that time# among which the Council decreed that that $ersion was rightl to )e preferred which was appro$ed ) the long use of so man centuries within the Church' So this eminent authorit of the Hulgate# or# as it is e(pressed#authenticit #was esta)lished ) the Council not especiall for critical reasons# )ut rather )ecause of its authorized use in the Church continued through the course of so man centuries% and ) this use it is demonstrated that this te(t# as the Church has understood and understands# in matters of faith and morals is entirel free of error# so that# on the testimon and confirmation of the Church herself# in discussions# >uotations# and meetings it can )e cited safel and without danger of error% and accordingl such authenticit is e(pressed primaril not ) the term critical)ut rather Duridical'Therefore# this authorit of the Hulgate in matters of doctrine does not at all pre$ent+++rather it almost demands toda +++this same doctrine )eing called upon for help# where) the correct meaning of Sacred Scripture ma dail )e made clearer and )e )etter e(plained' And not e$en this is prohi)ited ) the decree of the Council of Trent# namel # that for the use and )enefit of the faithful in Christ and for the easier understanding of di$ine wor*s translations )e made into common languages% and these# too# from the earl te(ts# as we *now has alread )een praiseworthil done with the appro$al of the authorit of the Church in man regions' The 9iteral and M stical Sense of Hol Scripture M 4From the same Enc clical# 3Di$ino afflante Spiritu#3# Septem)er C.# 1FEC5

&&FC <ell e>uipped with a *nowledge of ancient languages and with the help of critical scholarship# let the Catholic e(egete approach that tas* which of all those imposed upon him is the highest# namel # to disco$er and set forth the true meaning of the Sacred Scriptures' 1n this wor* let interpreters *eep in mind that their greatest care should )e to discern and define what the so+called literalsense of the language of the 7i)le is' 9et them )ring out this literalmeaning of the words with all diligence through a *nowledge of languages# emplo ing the aid of the conte(t and of comparison with similar passages% indeed# all these are customaril used for assistance in the interpretation of profane writers also# so that the mind of the author ma )ecome >uite clear' Moreo$er# let the e(egetes of Sacred Scriptures# mindful of the fact that the are dealing with the di$inel inspired word# no less diligentl ta*e into account the e(planations and declarations of the

magisteriumof the Church# and li*ewise the e(planation gi$en ) the Hol Fathers# and also the 3analog of faith#3 as 9eo I111 in the Enc clical letter# 6ro $identissimus Deus# $er wisel notes'M 1ndeed# let them see to this with special zeal# that the e(plain not onl those matters which are of concern to histor # archaeolog # philolog # and other such disciplines as we grie$e to sa is done in certain commentaries# )ut# after )ringing in such matters opportunel # insofar as the can contri)ute to e(egesis# point out especiall what is the theological doctrine on matters of faith and morals in the indi$idual )oo*s and te(ts# so that this e(planation of theirs ma not onl help teachers of theolog to set forth and confirm the dogmas of faith# )ut also )e of assistance to priests in clarif ing Christian doctrine to the people# and finall ser$e all the faithful to lead hol li$es worth of a Christian' <hen the ha$e gi$en such an interpretation# especiall # as we ha$e said# theological interpretation# let them effecti$el silence those who assert that with difficult do the find an thing ) wa of 7i)lical commentar to raise the mind to ,od# nourish the soul# and promote the interior life# and declare that recourse must )e had to a certain spiritual and so+called m stical interpretation' How far from rightl the profess this the e(perience of man shows# who fre>uentl considering and meditating upon the word of ,od# perfect their souls# and are mo$ed ) a strong lo$e toward ,od% and this is clearl pro$ed ) the e$erlasting institution of the Church and the admonitions of the most eminent Doctors' Surel # all spiritual meaning is not e(cluded from Sacred Scripture' For what was said and done in the Jld Testament# was most wisel so ordered and disposed ) ,od that past e$ents in a spiritual manner presignified what would ta*e place in the new co$enant of grace' So the e(egete# Dust as he should find and e(pound the so+called literalsignificance of the words# which the sacred writer intended and e(pressed# so also he should the spiritual significance# pro$ided it can )e rightl esta)lished that it was gi$en ) ,od' For ,od alone could *now this spiritual significance and re$eal it to us' 1ndeed# the di$ine Sa$ior Himself indicates such a sense to us in the Hol ,ospels and teaches us% the apostles# also# imitating the e(ample of the Master# in spea*ing and writing profess this% so does the teaching handed down ) the Church% finall # the ancient practice of the liturg declares# where$er that famous pronouncement can rightl )e applied: The law of pra ing is the law of )elie$ing' So# let Catholic e(egetes ma*e clear and set forth this spiritual sense# intended and ordained ) ,od Himself# with that diligence which the dignit of the di$ine <ord demands% )ut let them )eware religiousl lest the proclaim other transferred meanings of things as the genuine sense of Sacred Scripture' Ginds of 9iterature in Hol Scripture M 4From the same Enc clical# 3Di$ino afflante Spiritu#3 Septem)er C.# 1FEC5 &&FE Therefore# let the interpreter with all care and without neglect of the light which the more recent in$estigations ha$e shed# stri$e to discern what the real character and condition of life of the sacred writer were% in what age he flourished% what sources he used whether written or oral# and what forms of e(pression he emplo ed' Thus he will )e a)le to *now )etter who the sacred writer was# and what he wished to indicate ) his writing' For it escapes no one that the highest norm of interpretation is that ) which what the writer intends to sa is percei$ed and defined# as St' Athanasius ad$ises: 3Here# as it is fitting to do in all other

passages of di$ine Scripture# we o)ser$e that it must )e accuratel and faithfull considered on what occasion the Apostle has spo*en% what is the person and what is the su)Dect on which he has written# lest an one ignorant of these things# or understanding something else )esides them# wander from the true meaning'3M 7ut what the literal sense is in the words and writings of the old oriental authors is $er often not as clear as it is among the writers of our age' For what the wish to signif ) words is not determined ) the laws of grammar or philolog alone# nor ) the conte(t of the passage alone% the interpreter should ) all means return mentall # as it were# to those remote ages of the Jrient# in order that rightl assisted ) the aid of histor # archaeolog # ethnolog # and of other disciplines# he ma discern and percei$e what so+called literar genres the writers of that age sought to emplo and in fact did emplo ' For the old Jrientals# to e(press what the had in mind# did not alwa s use the same forms and the same modes of spea*ing as we do toda # )ut rather those which were accepted for use among men of their own times and localities' <hat these were# the e(egete cannot determine# as it were# in ad$ance# )ut onl ) an accurate in$estigation of the ancient literatures of the Jrient' Furthermore# such in$estigation carried on within the last ten ears with greater care and diligence than )efore# has shown more clearl what forms of spea*ing were emplo ed in those ancient times# whether in descri)ing matters in poetr # or in proposing norms and laws of life# or finall in narrating the facts and e$ents of histor ' This same in$estigation has also pro$en this clearl # that the people of 1srael were especiall pre+eminent among the rest of the ancient nations of the Jrient in writing histor properl # )oth )ecause of the anti>uit and the faithful recountal of e$ents% which indeed# is surel the effect of di$ine inspiration# and the result of the special purpose of )i)lical histor which pertains to religion' 1ndeed# let no one who has a right understanding of 7i)lical inspiration# )e surprised that among the Sacred <riters# as among the other ancients# certain definite wa s of e(plaining and narrating are found% certain *inds of idioms especiall appropriate to Semitic languages# so calledappro(imations#and certain h per)olic methods of spea*ing# es# sometimes e$en parado(es ) which e$ents are more firml impressed upon the mind' For none of those methods of spea*ing is foreign to the Sacred Scriptures which among ancient peoples# especiall among Jrientals# human speech customaril used to e(press its thought# et on this condition# that the *ind of spea*ing emplo ed )e not at odds with the sanctit and truth of ,od# Dust as with his usual perspicacit the Angelic Doctor has noted in the following words: 31n Scripture di$ine matters are made *nown to us in the manner we customaril emplo '88 M For Dust as the su)stantial <ord of ,od was made li*e man in all things 3without sin#3 M so also the words of ,od# e(pressed in human language# in all things ha$e )een made li*e human speech# without error#' which Saint 2ohn Chr sostom has alread e(tolled with highest praise as the!gree* te(t deleted"or# condescension of a pro$ident ,od% and which he has asserted M again and again is the case in the Sacred Scriptures' Therefore# let the Catholic e(egete# in order to satisf the present da needs of 7i)lical matters# in e(plaining Sacred Scripture# and in showing and pro$ing it free of all error# prudentl use this aid# to in>uire how the form of e(pression and the *ind of literature emplo ed ) the Sacred writer# contri)ute to a true and genuine interpretation% and let him )e con$inced that this part of his office cannot )e neglected without great harm to Catholic e(egesis' For not uncommonl +++to touch upon one thing onl +++when some propose ) wa of re)u*e that the Sacred Authors ha$e stra ed awa from historical truth# or ha$e not reported e$ents accuratel # it is found to )e a >uestion of nothing other than the customar natural methods of the ancients in spea*ing and narrating#

which in the mutual intercourse among men were regularl emplo ed# and in fact were emplo ed in accord with a permissi)le and common practice' Therefore# intellectual honest re>uires that when these matters are found in di$ine speech which is e(pressed for man in human words# the )e not charged more with error than when the are uttered in the dail use of life' Therefore# ) a *nowledge and accurate appraisal of the modes and s*ills of spea*ing and writing among the ancients# man pro)lems will )e possi)le of solution# which are raised against the truth and historical trustworthiness of the di$ine Scripture% and no less fittingl will such stud contri)ute to a fuller and clearer understanding of the mind of the Sacred <riter' The 6urposes of Matrimon M 4Decree of the Hol Jffice# April 1# 1FEE5 &&F- Certain pu)lications concerning the purposes of matrimon # and their interrelationship and order# ha$e come forth within these last ears which either assert that the primar purpose of matrimon is not the generation of offspring# or that the secondar purposes are not su)ordinate to the primar purpose# )ut are independent of it' 1n these wor*s different primar purposes of marriage are designated ) other writers# as for e(ample: the complement and personal perfection of the spouses through a complete mutual participation in life and action% mutual lo$e and union of spouses to )e nurtured and perfected ) the ps chic and )odil surrender of one8s own person% and man other such things' 1n the same writings a sense is sometimes attri)uted to words in the current documents of the Church !as for e(ample# primar # secondar purpose"# which does not agree with these words according to the common usage ) theologians' This re$olutionar wa of thin*ing and spea*ing aims to foster errors and uncertainties# to a$oid which the Most Eminent and Her =e$erend Fathers of this supreme Sacred Congregation# charged with the guarding of matters of faith and morals# in a plenar session# on <ednesda # the &/th of March# 1FEE# when the >uestion was proposed to them 3<hether the opinion of certain recent persons can )e admitted# who either den that the primar purpose of matrimon is the generation and raising of offspring# or teach that the secondar purposes are not essentiall su)ordinate to the primar purpose# )ut are e>uall first and independent#3 ha$e decreed that the answer must )e: 1n the negati$e'

Millenarianism !Chiliasm" M 4Decree of the Hol Jffice# 2ul &1# 1FEE5

&&FA 1n recent times on se$eral occasions this Supreme Sacred Congregation of the Hol Jffice has )een as*ed what must )e thought of the s stem of mitigated Millenarianism# which teaches# for e(ample# that Christ the 9ord )efore the final Dudgment# whether or not preceded ) the resurrection of the man Dust# will come $isi)l to rule o$er this world' The answer is: The s stem of mitigated Millenarianism cannot )e taught safel ' The 6resence of Christ in the M steries of the Church M 4From the Enc clical# 3Mediator Dei#3 0o$em)er &.# 1FEB5

&&FB 1n e$er liturgical act there is present together with the Church her di$ine Founder% Christ is present in the august Sacrifice of the altar# not onl in the person of His minister# )ut especiall in the species of the Eucharist% He is present in the sacraments through His power which He transfuses into them as instruments for effecting sanctit % finall # He is present in the praises and supplications directed to ,od# according to these words: 3For where there are two or three gathered together in m name# there am 1 in the midst of them3 4 Matt' 1/:&. 5' ' ' ' Therefore# the liturgical ear# which the piet of the Church fosters and follows# is no cold and indifferent representation of those things which )elong to times of the past# or a simple and )are recollection of things of an earlier age' 7ut rather# it is Christ Himself# who perse$eres in His Church# and who is pursuing the wa of His great merc % indeed# when He made His wa through this mortal life doing good# M He entered upon it with this purpose# that His m steries might penetrate the minds of men and that through them in some wa the might li$e% and these m steries surel are present and operate continuousl not in that uncertain and o)scure manner a)out which certain more recent writers )a))le# )ut in the manner that is taught us ) the Church% since# according to the opinion of the Doctors of the Church# the e(amples of Christian perfection are pre+eminent# and the sources of di$ine grace# )ecause of the merits and deprecations of Christ and ) their effect endure in us# although the e(ist indi$iduall in their own wa according to each one8s own character for the sa*e of our sal$ation'

The Full 0otion of 9iturg M 4From the same Enc clical# 3Mediator Dei#3 0o$em)er &.# 1FEB5

&&F/ The sacred 9iturg # then# constitutes the pu)lic worship which our =edeemer# the Head of the

Church# has shown to the hea$enl Father% and which the societ of the faithful in Christ attri)ute to their Founder# and through Him to the eternal Father% and# to sum up )riefl # it constitutes the pu)lic worship of the m stical )od of 2esus Christ# namel # the Head and its mem)ers' Therefore# the wander entirel awa from the true and full notion and understanding of the Sacred 9iturg # who consider it onl as an e(ternal part of di$ine worship# and presented to the senses% or as a *ind of apparatus of ceremonial proprieties% and the no less err who thin* of it as a mere compendium of laws and precepts# ) which the ecclesiastical Hierarch )ids the sacred rites to )e arranged and ordered' The =elationship 7etween the Ascetic 9ife and the 6iet of the 9iturg M 4From the same Enc clical# 3Mediator Dei#3 0o$em)er C.# 1FEB5 &&FF Therefore in the spiritual life there can )e no difference and no conflict )etween that di$ine action which infuses grace into souls to perpetuate our redemption# and the *indred and la)orious wor* of man which should not render M ,od8s gift in $ain% and li*ewise )etween the efficac of the e(ternal rite of the sacraments# which arises e( opere operato !from an accomplished tas*"# and a well deser$ing act on the part of those who parta*e of and accept the sacraments% which act indeed we call Jpus operantis !the wor* of the wor*er"% and in li*e manner )etween pu)lic supplications and pri$ate pra ers% )etween the right wa of acting and the contemplation of supernal things% )etween the ascetic life and the piet of the 9iturg % and# finall # )etween the Durisdiction of the ecclesiastical Hierarch and that legitimate magisterium and that power# which are properl called sacerdotal# and which are e(ercised in the sacred ministr ' For serious cause the Church urges that those who ser$e the altar as an intrusted dut # or who ha$e entered an institution of the religious life de$ote M themsel$es at stated times to pious meditation# to diligent self e(amination and criticism# and other spiritual e(ercises# since the are appointed in a special wa to the liturgical functions of regularl performing the Sacrifice and of offering due praise' <ithout dou)t liturgical pra er# since it is the pu)lic supplication of the illustrious Spouse of 2esus Christ# stands out with greater e(cellence than pri$ate pra ers' 7ut this greater e(cellence ) no means indicates that these two *inds of pra er are different from and at odds with each other' For# since the are animated ) one and the same zeal# the also come together and are united according to these words: 3Christ is all and in all3 4Col' C:115# and stri$e for the same purposes# until Christ )e formed in us'M The 6articipation of the Faithful in the 6riesthood of Christ M 4From the same Enc clical# 3Mediator Dei#3 0o$em)er &.# 1FEB5 &C.. 1t is e(pedient that all the faithful in Christ understand that it is their supreme dut and dignit to participate in the Eucharistic Sacrifice' ' ' '

@et# )ecause the faithful in Christ participate in the Eucharistic Sacrifice# the do not on this account enDo sacerdotal power' 1t is indeed >uite necessar that ou *eep this clearl )efore the e es of our floc*s' For there are those ' ' ' who toda re$i$e errors long since condemned# and teach that in the 0ew Testament the name 3priesthood3 includes all who ha$e )een cleansed ) the water of )aptism% and li*ewise that that precept ) which 2esus Christ at the 9ast Supper entrusted to the apostles the doing of what He Himself had done# pertained directl to the entire Church of the faithful in Christ% and that hence# and hence onl # has arisen the hierarchical priesthood' Therefore# the imagine that the people enDo true sacerdotal power# )ut that the priest acts onl ) $irtue of an office delegated ) the communit ' So the )elie$e that the Eucharistic Sacrifice is trul called a 3concele)ration#3 and the thin* that it is more e(pedient for priests standing together with the people to 3concele)rate3 than to offer the Sacrifice pri$atel in the a)sence of the people' 1t is superfluous to e(plain how captious errors of this *ind contradict those truths which we ha$e stated a)o$e# when treating of the ran* which the priest enDo s in the m stical )od of Christ' @et we thin* that we must call this to mind namel # that the priest acts in place of the people onl for this reason# that he pla s the part of our 9ord# 2esus Christ# insofar as He is the Head of all the mem)ers# and offers himself for them# and that for this reason he approaches the altar as a minister of Christ# inferior to Christ# )ut superior to the people'M The people# on the other hand# inasmuch as the do not in an wa pla the part of the di$ine =edeemer# and are not a conciliator )etween themsel$es and ,od# can ) no means enDo the sacerdotal right' All this# indeed# is esta)lished ) the certitude of faith% et# furthermore# the faithful in Christ are also to )e said to offer the di$ine $ictim# )ut in a different wa ' 0ow some of Jur predecessors and doctors of the Church ha$e declared this $er clearl ' 30ot onl #3 sa s 1nnocent 111 of immortal memor # 3do the priests offer the Sacrifice# )ut all the faithful also% for what is speciall fulfilled ) the ministr of the priests# this is done collecti$el ) the pra ers of the faithful'3 M And it is pleasing to )ring to )ear on this su)Dect at least one of the man statements of St' =o)ert 7ellarmine: 3The Sacrifice#3 he sa s# 3is offered chiefl in the person of Christ' And so the o)lation that follows the Consecration is a *ind of attestation that the whole Church consents in the o)lation made ) Christ# and offers it at the same time with him'3 M The rite and the pra ers of the Eucharistic Sacrifice no less clearl point out and show that the o)lation of the $ictim is performed ) the priests together with the people' ' ' ' 1t is not surprising that the faithful of Christ are raised to such a dignit ' For# ) the waters of )aptism# ) the general title of Christian the are made mem)ers of the m stical )od of Christ# the priest# and ) the 3character3# as it were# imprinted upon their souls# the are assigned to di$ine worship% and so the participate in the priesthood of Christ Himself according to their condition' ' ' '

7ut there is also a $er profound reason wh all Christians# especiall those who are present at the altar# are said to offer the Sacrifice' 1n this $er important su)Dect# lest insidious error arise# we should limit the word 3offer3 ) terms of e(act meaning' For that un)lood immolation# ) which# when the words of consecration are uttered# Christ is made present on the altar in the state of a $ictim# is performed ) the priest alone# )ecause he )ears the role of Christ# and not )ecause he pla s the role of the faithful in Christ' And so# )ecause the priest places the $ictim upon the altar# he offers to ,od the Father# the same Hictim ) which he offers an o)lation for the glor of the Most Hol Trinit and for the good of the whole Church' 7ut the faithful in Christ participate in this o)lation in a restricted sense in their own fashion# and in a twofold manner# namel # )ecause the offer the Sacrifice not onl through the hands of the priest# )ut also# in a manner# together with him% indeed# )ecause of this participation the o)lation of the people is also referred to the liturgical worship' Moreo$er# it is clear that the faithful in Christ offer the Sacrifice through the hands of the priest from this# that the minister at the altar pla s the part of Christ# as of the Head# ma*ing His offering in the name of all His mem)ers# where) indeed it happens that the whole Church is rightl said to offer the o)lation of the Hictim through Christ' 7ut that the people together with the priest himself offer the Sacrifice is not esta)lished )ecause of this# )ecause the mem)ers of the Church# Dust as the priest himself# perform a $isi)le liturgical rite# which )elongs onl to the minister di$inel assigned to this% )ut for the reason that the Doin their pra er of praise# impetration# e(piation# and than*sgi$ing with the pra ers or intention of the priest# e$en of the High 6riest Himself% so that in the $er same o)lation of the Hictim# also according to an e(ternal rite ) the priest# the ma )e presented to ,od# the Father' For the e(ternal rite must ) its $er nature manifest internal worship% )ut the Sacrifice of the 0ew 9aw signifies that supreme allegiance ) means of which the principal Jfferer Himself# who is Christ# and together with Him and through Him all of His m stical mem)ers attend and $enerate ,od with due honor' The Material and Form of the Sacrament of Jrders M 4Apostolic Constitution# 3Sacramentum Jrdinis#3 0o$em)er C.# 1FEB5 &C.1 1' The sacrament of orders instituted ) Christ the 9ord# ) which spiritual power is handed down and grace is conferred to perform ecclesiastical duties properl # the Catholic faith professes to )e one and the same for the uni$ersal Church' ' ' ' And for these sacraments instituted ) Christ the 9ord in the course of the ages the Church has not# and could not su)stitute other sacraments# since# as the Council of Trent teaches# the se$en sacraments of the 0ew 9aw ha$e all )een instituted ) 2esus Christ# our 9ord# and the Church has no power o$er the 3su)stance of the sacraments#3 that is# o$er those things which# with the sources of di$ine re$elation as witnesses# Christ the 9ord Himself decreed to )e preser$ed in a sacramental sign' ' ' '

C' 1t is esta)lished moreo$er# among all that the sacraments of the 0ew 9aw# as sensi)le and efficient signs of in$isi)le grace# owe and signif the grace which the effect# and effect the grace which the# signif ' 1ndeed the effects which should )e produced and so signified ) the sacred ordination of the diaconate# pres) terate# and episcopate namel # power and grace# are found to ha$e )een sufficientl signified in all the rites of the uni$ersal Church of different times and regions ) the imposition of hands# and ) the words that determine this' Furthermore# there is no one who does *now that the =oman Church alwa s considered $alid the ordinations conferred in the ,ree* rite# without the handing o$er of the instruments# so that at the Council of Florence# in which the union of the ,ree*s with the Church of =ome was accomplished# it was not imposed on the ,ree*s that the change the rite of ordination# or that the insert in it the tradition of the instruments% rather# the Church wished that in the Cit itself !=ome" ,ree*s )e ordained according to their own rite' From all this it is gathered that according to the mind of the Council of Florence the tradition of the instruments is not re>uired for the su)stance and $alidit of this sacrament# according to the will of our 9ord 2esus Christ Himself' 7ut if# according to the will and prescription of the Church# the same should some da )e held necessar for $alidit also# all would *now that the Church is a)le e$en to change and to a)rogate what she has esta)lished' E' Since these things are so# in$o*ing di$ine light ) Jur supreme apostolic authorit and certain *nowledge <e declare# and# according as there is need# decree# and determine that the matter of sacred orders of the diaconate# priesthood# and episcopate# and this alone# is the imposition of the hands% )ut that the form# and li*ewise alone# is the words which determine the application of this matter# ) which the sacramental effects are signified with )ut one meaning# namel # the power of orders# and grace of the Hol Spirit# and which as such are accepted and applied ) the Church' Hence it follows that in order to do awa with all contro$ers and to preclude the wa to an(ieties of conscience# ) Jur Apostolic Authorit <e do declare# and# if e$er it has )een otherwise lawfull arranged# decide that the tradition of the instruments at least for the future is not necessar for the $alidit of the sacred orders of the diaconate# priesthood# and episcopate' -' 7ut regarding the matter and form in the conferring of e$er order# ) Jur same supreme apostolic authorit <e decree and esta)lish the following: 1n the ordination of deacons the matter is the one imposition of the )ishop8s hand# which occurs in the rite of that ordination' 7ut the form consists of the words of the 36reface#3 of which the following are essential and so re>uired for $alidit : 3Send forth upon him# we )eseech# J 9ord# the Hol Spirit# ) which for the wor* of faithfull performing our ministr he ma )e strengthened ) the gift of Th se$enfold grace'3 1n the ordination of priests the matter is the first imposition of the )ishop8s hands which is done in silence# )ut there is no continuation of the same imposition ) an e(tension of the right hand# nor the last to which these words are Doined: 3=ecei$e the Hol Spirit: whose sins ou shall forgi$e# etc'3 7ut the form consists of the words of the 3preface#3 of which the following are essential and so re>uired for $alidit : 37estow# we )eseech# almight Father# upon this th ser$ant the dignit of the priesthood% renew in his $itals the spirit of sanctit # that he ma o)tain the gift of good merit accepta)le to Thee# J ,od# and ma ) the e(ample of his con$ersation introduce rigid Dudgment of morals'3 Finall # in the episcopal ordination or consecration the matter is the imposition of the

hands ) the consecrating )ishop' 7ut the form consists of the words of the 36reface#3 of which the following are essential and thus re>uired for $alidit : 3Fulfill in Th priest the completion of Th ministr # and adorned in the ornaments of all glorification sanctif him with the moisture of hea$enl unguent'3 ' ' ' A' That no occasion for dou)t ma )e offered# we command that in an conferring of orders the imposition of hands )e made ) ph sicall touching the head of the one to )e ordained# although e$en the moral touch suffices for performing a sacrament $alidl ' ' ' ' The disposition of this Jur Constitution does not ha$e retroacti$e force' The Time of the Documents of the 6entateuch# and the 9iterar ,enre of the Ele$en First Chapters of ,enesis M 49etter of the Secretar of the 7i)lical Commission to Cardinal Suhard# Arch)ishop of 6aris# 2anuar 1A# 1FE/5 &C.& Jur Most Hol Father has decided to commit to the consideration of the 6ontifical 7i)lical Commission two >uestions which were recentl su)mitted to His Holiness on the sources of the 6entateuch and the historicit of the ele$en first chapters of ,enesis' These two >uestions# together with their doctrines and pra ers# were e(amined most attenti$el ) the Most =e$erend Consultors and Most Eminent Cardinals assigned to the aforesaid Commission' At the end of their deli)erations His Holiness has deigned to appro$e the response which follows# in audience on the 1Ath da of 2anuar # 1FE/# granted to the undersigned' The 6ontifical 7i)lical Commission with a Do ful heart praises the sense of filial confidence which inspired this consultation# and desires to respond to it in a sincere effort to promote 7i)lical studies# since within the limits of the traditional doctrine of the Church the fullest freedom is granted them' This freedom is affirmed e(plicitl in the Enc clical# Di$ino afflante Spiritu# of the Supreme 6ontiff# who is reigning gloriousl # with these words: 3The Catholic e(egete# impelled ) an acti$e and strong lo$e of his science# and sincerel de$oted to Hol Mother Church# should ) no means )e *ept from attac*ing difficult >uestions as et unresol$ed# again and again# not onl to refute what is raised in opposition ) ad$ersaries# )ut to stri$e also to find a solid e(planation which is in faithful accord with the doctrine of the Church# namel with what has )een taught a)out Sacred Scripture free of all errors# and also satisfies in due measure certain conclusions of the profane sciences' 7ut let all the other sons of the Church remem)er that the attempts of these strenuous wor*ers in the $ine ard of the 9ord should )e Dudged not onl with an honest and Dust heart# )ut also with the highest charit % indeed# these men should )eware of that zeal# which is ) no means prudent# where) it is thought that whate$er is new# for this $er reason should )e attac*ed or )rought into suspicion3 4AAS C- !1FEC"# C1F5' 1f an one under the light of this commendation of the Supreme 6ontiff should consider and interpret the

three replies gi$en officiall ) the 7i)lical Commission on the >uestions alread mentioned# i'e'# on the &Crd da of 2une# 1F.-# regarding the stories in the historical )oo*s of Sacred Scripture# which ha$e onl the appearance of histor 4n' 1F/.5 on the &Bth da of 2une# 1F.A# on the Mosaic authenticit of the 6entateuch 4n' 1FFB+&...5# on the C.th da of 2une 1F.F# on the historical character of the three first chapters of ,enesis 4n' &1&1+&1&/5# will concede that these responses are ) no means opposed to the earlier and trul scientific e(amination of these >uestions# which was instituted according to the information o)tained within the last fort ears' Therefore# the 7i)lical Commission does not thin* that# at least for the present# new decrees on these >uestions should )e issued' As for what pertains to the composition of the 6entateuch# the 7i)lical Commission in the a)o$e mentioned decree of the &Bth da of 2une# 1F.A# recognized that it could )e affirmed that 3Moses in the composition of his wor* had made use of sources# namel # written documents or oral tradition3 4n' 1FFF5# and that modifications and additions later than Moses can also )e admitted 4cf' n' &...5' There is no one toda who dou)ts the e(istence of these sources# or who does not admit the successi$e additions which are due to the social and religious conditions of later times# and which are e$ident also in the historical narrati$e' Howe$er# among non+Catholic e(egetes toda $er different opinions are offered regarding the nature and num)er of these documents# and their identification and time' Authors are not lac*ing in $arious countries who# from purel critical and historical reasons# without an apologetic zeal# definitel reDect the theories set forth up to now# and tr to e(plain certain peculiarities of the composition of the 6entateuch not so much from the di$ersit of supposed sources as from the special ps cholog and peculiar method# more thoroughl *nown toda # of thin*ing and spea*ing on the part of the ancient Jrientals% or also from the literar genre which $aries according to su)Dect matter' Therefore# we urge Catholic scholars to e(amine these >uestions with open minds in the light of sane criticism# and according to the findings which other sciences interested in the su)Dect ha$e o)tained' For such an e(amination will undou)tedl show how great a part and what a profound influence Moses had as author and legislator' The >uestion of the literar forms of the ele$en first chapters of ,enesis is more o)scure and more complicated' These literar forms do not correspond e(actl with an classical categor # and are not to )e Dudged according to ,reco+9atin or modern literar forms' Hence the historicit of these chapters can neither )e denied nor affirmed simpl # without undue application to them of the norms of a literar form under which the cannot )e classed' 1f# then# it is admitted that in these chapters histor in the classic and modern sense is not found# it must also )e confessed that modern science does not et offer a positi$e solution to all the pro)lems of these chapters' ' ' ' 1f an one should contend a priori that their narrati$es contain no histor in the modern sense of the word# he would easil insinuate that these are in no sense of the word historical# although in fact the relate in simple and figurati$e words# which correspond to the capacit of men who are less erudite# fundamental truths with reference to the econom of health# and also descri)e in popular manner the origin of human*ind and of an elect people' ' ' ' Artificial Fertilization M

4From the Address of 6ius I11 on Septem)er &F# 1FEF# )efore the fourth international con$ention of Catholic ph sicians5 &C.C 1' The practice of artificial fertilization# insofar as it concerns man# cannot )e Dudged e(clusi$el # or e$en principall # according to the norms of )iolog and medicine# neglecting moral and Duridical norms' &' Artificial fertilization outside of marriage is to )e condemned purel and simpl as immoral' 1n fact# natural law and positi$e di$ine law demand that procreated new life )e the fruit of marriage alone' Jnl marriage guards the dignit of spouses !especiall of the wife# as far as this >uestion is concerned"# and their personal good' Jnl marriage of itself pro$ides for the good and education of the child' Therefore# it follows that there can )e no di$ergence of opinion among Catholics in condemning artificial fertilization outside the conDugal union' Jffspring concei$ed in such a manner would )e ) the $er fact illegitimate' C' Artificial fertilization# which is effected within marriage )ut ) an acti$e element of a third part # is in the same wa immoral# and as such is to )e condemned a)solutel ' Jnl spouses ha$e a reciprocal right o$er the )od to procreate new life# which right is e(clusi$e and inaliena)le' The child also demands this' For upon him# who communicates new life to the child# nature itself ) the force of this relationship imposes the o)ligation )oth of protecting and raising this offspring' 1ndeed# )etween the legitimate hus)and and the child procreated ) the acti$e element of the third part !e$en if the hus)and should consent" no )ond of origin# nor an moral and Duridical )ond of matrimonial procreation e(ists' E' As for the moralit of artificial fertilization within marriage# let it suffice for the present for ?s to call to mind the principles of the natural law% the mere fact that the end which is intended is actuall achie$ed in this wa does not ma*e the use of this means lawful% and the desire of spouses !in itself# moreo$er# lawful" of ha$ing offspring does not et pro$e sufficientl that the use of artificial fertilization# ) which this desire is fulfilled# is licit' 1t is an erroneous opinion which holds that marriage )etween persons incapa)le of contracting marriage )ecause of the impediment of impotence can )e rendered $alid ) the use of this means' Jn the other hand it goes without sa ing that the acti$e element is alwa s procured illicitl ) acts which are contrar to nature' Although a priori new methods cannot )e e(cluded merel )ecause the are new# ne$ertheless# as far as artificial fertilization is concerned# not onl is there need of the greatest circumspection# )ut it simpl must )e a$oided' 7 these words <e do not necessaril for)id the use of artificial means# which are destined onl either to render the natural act easier or to )ring it a)out that the completed act attain its end in a natural

wa ' 9et it not )e forgotten: onl the procreation of new life# which ta*es place according to the will and order of the Creator# o)tains to a trul perfect degree the ends intended ) it' Such procreation corresponds at once to the corporal and spiritual nature and the dignit of the spouses and to the normal and happ de$elopment of the infant' The 1ntention to )e 6ossessed in 7aptism M 4=esponse of the Hol Jffice# Decem)er &/# 1FEF5 &C.E To this Supreme Sacred Congregation ''' the >uestion has )een proposed: 3<hether# in Dudging matrimonial cases# )aptism conferred in the sects of the Disciples of Christ# the 6res) terians# Congregationalists# 7aptists# Methodists# when the necessar matter and form ha$e )een used# is to )e presumed as in$alid )ecause of the lac* of the re>uired intention in the minister of doing what the Church does# or what Christ instituted% or whether it is to )e presumed as $alid unless in a particular case it is pro$en to the contrar '3 The repl : 1n the negati$e to the first part% in the affirmati$e to the second' Some False Jpinions that Threaten to ?ndermine the Foundations of Catholic Doctrine M 4From the Enc clical# 3Humani generis3# August 1&# 1F-.5 &C.- The discord and departure from truth on the part of the human race in religious and moral affairs ha$e alwa s )een a source and a cause of $er painful grief to all good men# and especiall to the faithful and sincere sons of the Church# and more than e$er toda when we percei$e the $er principles of Christian culture offended on all sides' 1ndeed# it is no wonder that such discord and wandering ha$e alwa s flourished outside the fold of Christ' For although human reason# spea*ing simpl # ) its natural powers and light can in fact arri$e at true and certain *nowledge of one personal ,od who in His pro$idence guards and directs the world# and also of the natural law infused into our souls ) the Creator# ne$ertheless# not a few o)stacles pre$ent man8s reason from efficaciousl and fruitfull using this natural facult which it possesses' For matters which pertain to ,od and ha$e to do with relationships )etween men and ,od# are truths which completel transcend the order of sensi)le things# and# when the are introduced into the action of life and shape it# demand de$otion of self and self+a)negation' The human intellect# moreo$er# in ac>uiring such truths la)ors with difficult not onl on account of the impulse of the depra$ed senses and the imagination# )ut also of the desires which ha$e their source in original sin' Therefore it happens that men in matters of this *ind easil persuade themsel$es that what the do not wish to )e true# are false or at least dou)tful'

For this reason di$ine 3re$elation3 must )e considered morall necessar # in order that those truths# which in the realm of religion and morals are not of themsel$es )e ond the scope of reason# et in the present con+ dition of the human race# ma )e readil grasped ) all with strong certitude and with no admi(ture of error'M @et on the other hand the human mind can sometimes e(perience difficulties in forming a certain Dudgment 3of credi)ilit 3 a)out the Catholic faith# although so man wonderful e(ternal signs ha$e )een disposed ) ,od# through which# e$en ) the natural light of reason alone# the di$ine origin of the Christian religion can )e pro$en with certaint ' For man# whether induced ) preDudiced opinions or instigated ) desires and e$il will# can refuse and resist not onl the e$idence of e(ternal signs# which is pre+eminent# )ut also the supernal inspirations which ,od )rings into our hearts' An one who o)ser$es those who are outside the fold of Christ# can easil see the chief wa s upon which man learned men ha$e entered' There are those who contend that the so+called s stem of e$olution# not et irrefuta)l demonstrated within the scope of the natural sciences# and admitted imprudentl and indiscreetl # e(tends to the origin of all things# and who )oldl entertain the monistic and pantheistic theor that the whole world is su)Dect to continuous e$olution' 1ndeed# the supporters of communism gladl emplo this theor # to )ring out more efficaciousl and defend their 3dialectic materialism#3 casting out of mind e$er notion of ,od' &C.A Such fictions of e$olution# ) which whate$er is a)solute# firm# and immuta)le# is repudiated# ha$e pa$ed the wa for a new erroneous philosoph which# in opposition to 3idealism#3 3immanence#3 and 3pragmatism#3 has o)tained the name of 3e(istentialism#3 since it is concerned onl with the 3e(istence3 of indi$idual things# and neglects the immuta)le essence of things' There is also a *ind of false 3historicism#3 which attends onl to e$ents of human life# and razes the foundations of all truth and a)solute law# not onl insofar as it pertains to the philosophical matters# )ut to Christian teachings as well' &C.B 1n such a great confusion of opinions as this it gi$es us some solace to note those who not rarel toda desire to return from the principles of 3realism#3 in which the had once )een instructed# to the well+springs of truth re$ealed ) ,od# and to ac*nowledge and profess the word of ,od as preser$ed in Hol Scripture' @et at the same time <e must grie$e that ) no means a few of these# the more firml the cling to the word of ,od# that much more diminish human reason% and the more the e(alt the authorit of ,od who re$eals# the more sharpl the spurn the magisterium of the Church# instituted ) Christ the 9ord to guard and interpret the truths re$ealed ) ,od' This indeed is not onl in open contradiction to Sacred Scripture# )ut is pro$ed false from actual e(perience' Jften the $er ones who disagree with the true Church openl complain a)out their own discord in matters of dogma# so that the unwillingl confess to the necessit of the li$ing magisterium'

&C./ 1ndeed# Catholic theologians and philosophers# upon whom falls the serious dut of protecting di$ine and human truth# and of inculcating these in the minds of men# ma not ignore or neglect these opinions which more or less stra from the straight road' Moreo$er# the should thoroughl e(amine these opinions# )ecause diseases cannot )e cured unless the ha$e )een rightl diagnosed% also )ecause sometimes in false fa)rications something of truth lies hidden% finall # )ecause such theories pro$o*e the mind to scrutinize and weigh certain truths# philosophical or theological# more carefull ' 7ut# if our philosophers and theologians stri$e to gather onl such fruit from these doctrines# after cautious e(amination# there would )e no reason for the inter$ention of the magisterium of the Church' Howe$er# although <e ha$e found that Catholic doctors in general are on their guard against those errors# et it is well esta)lished that there are not lac*ing toda # Dust as in apostolic times# those who# in their e(treme zeal for no$elt and also in their fear of )eing held ignorant of those matters which the science of a progressi$e age has introduced# stri$e to withdraw themsel$es from the temperateness of the sacred magisterium% and thus the )ecome in$ol$ed in the danger of graduall and impercepti)l departing from the truth re$ealed ) ,od# and of leading others into error along with themsel$es' 1ndeed# e$en another danger is o)ser$ed# and is more serious# since it is more concealed under the appearance of $irtue' There are man who# deploring the discord of the human race and the confusion of minds# and roused ) an imprudent zeal for souls# are mo$ed ) a *ind of impulse# and )urn with a $ehement desire to )rea* down the )arriers ) which good and honest men are mutuall separated# em)racing such an irenicism that# forgetting the >uestions that separate men# the not onl see* to refute destructi$e atheism ) common strength# )ut e$en to reconcile opposing ideas in dogmatic matters' And Dust as once there were those who as*ed whether the traditional stud of apologetics constituted an o)stacle rather than an aid to the winning of souls for Christ# so toda there are not lac*ing those who dare proceed to the point of seriousl raising the >uestion whether theolog and its method# as the flourish in the schools with the appro$al of ecclesiastical authorit # ought not onl to )e perfected# )ut e$en to )e entirel reformed# so that the *ing dom of Christ ma )e propagated more efficaciousl e$er where in the land# among men of e$er culture# and of e$er religious opinion' 1f these men aimed at nothing else than the )etter adaptation of ecclesiastical science and its method to present da conditions and demands# ) introducing a *ind of new plan# there would )e little reason to fear% )ut# )urning with an imprudent irenicism# some seem to consider as o)stacles to the restoration of fraternal unit those matters which rest upon the $er laws and principles gi$en ) Christ# and upon the institutions founded ) Him# or which are the )ulwar*s and pillars of the integrit of faith# ) the collapse of which all things are united to )e sure# )ut onl in ruin' ' ' ' &C.F As far as theolog is concerned# some propose to diminish as much as possi)le the significance of dogmas# and to free dogma itself from the manner of spea*ing long accepted in the Church# and from the philosophical notions which are common among Catholic teachers% so that in e(plaining Catholic doctrine there ma )e a return to the manner of spea*ing of the Hol Scripture and of the Hol Fathers' The cherish the hope that the time will come when dogma# stripped of the elements which the sa are e(trinsic to di$ine re$elation# ma )e profita)l compared with the dogmatic opinions of those who are separated

from the unit of the Church% and in this wa graduall a mutual assimilation will )e reached )etween Catholic dogma and the principles of the dissidents' &C1. 1n addition# when Catholic doctrine has )een reduced to this condition# the thin* that the wa is pa$ed to satisf present+da needs# ) e(pressing dogma in the terms of contemporar philosoph # whether of 3immanence3 or of 3idealism#3 or 3e(istentialism#3 or of an other s stem' Certain more daring persons contend that this can and ought to )e done for this reason# )ecause the maintain that the m steries of faith can ne$er )e e(pressed ) notions that are ade>uatel true# )ut onl ) so+called 3appro(imati$e3 notions# alwa s changea)le# ) which truth is indicated to a certain degree# )ut is also necessaril deformed' So the thin* that it is not a)surd# )ut >uite necessar that theolog in place of the $arious philosophies which it has used as its instruments in the course of time# su)stitute new notions for old ones# so that in wa s that are different# and e$en in some degree opposite# et possessing the same $alue# as the sa # render the same di$ine truths in a human wa ' The add also that the histor of dogmas consists in presenting the $arious successi$e forms with which re$ealed truth has clothed itself# according to the different doctrines and opinions which ha$e arisen in the course of the ages' &C11 7ut it is clear from what we ha$e said that such endea$ors lead not onl to dogmatic 3relati$ism#3 as it is called# )ut actuall contain it% indeed# the contempt for the doctrine as commonl handed down# and for the phraseolog ) which the same is e(pressed# more than sufficientl )ear this out' Surel there is no one who does not see that the phraseolog of such notions not onl as emplo ed in the schools )ut also ) the magisterium of the Church herself# can )e perfected and polished% and# )esides# it is noted that the Church has not alwa s )een constant in emplo ing the same words' 1t is also e$ident that the Church cannot )e )ound to an s stem of philosoph which flourishes for a )rief period of time% for# what has )een set in order o$er man centuries ) common consent of Catholic teachers# in order to achie$e some understanding of dogma# without dou)t does not rest on so perisha)le a foundation' =ather the are )ased on principles and notions deri$ed from a true *nowledge of created things% and surel in deri$ing this *nowledge# truth di$inel re$ealed has through the Church illumined the mind li*e a star' Therefore# it is no wonder that some such notions were not onl emplo ed ) ecumenical councils )ut also so sanctioned that it is not right to depart from them' &C1& Therefore# to neglect# or to reDect# or to depri$e so man great things of their $alue# which in man instances ha$e )een concei$ed# e(pressed# and perfected after long la)or# ) men of no ordinar genius and sanctit # under the watchful e e of the hol magisterium# and not without the light and guidance of the Hol Spirit for the e(pression of the truths of faith e$er more accuratel # so that in their place conDectural notions ma )e su)stituted# as well as certain unsta)le and $ague e(pressions of a new philosoph # which li*e a flower of the field e(ists toda and will die tomorrow# not onl is the highest imprudence# )ut also ma*es dogma itself as a reed sha*en ) the wind' Moreo$er# the contempt for the words and ideas which the scholastic theologians customaril use# tends to wea*en so+called speculati$e philosoph # which the thin* is $oid of true certitude# since it rests on theological reasoning'

&C1C Surel it is lamenta)le that those eager for no$elt easil pass from a contempt for scholastic theolog to a neglect# and e$en a disrespect for the magisterium of the Church# which supports that theolog ) its authorit ' For# this magisterium is considered ) them as a hindrance to progress and an o)stacle to science% indeed# ) certain non+Catholics it is loo*ed upon as an unDust restraint ) which some learned theologians are pre$ented from pursuing their science' And# although this sacred magisterium# in matters of faith and morals# should )e the pro(imate and uni$ersal norm of faith to an theologian# inasmuch as Christ the 9ord entrusted the entire deposit of faith to it# namel # the Sacred Scriptures and di$ine 3tradition#3 to )e guarded# and preser$ed# and interpreted% et its office# ) which the faithful are )ound to flee those errors which more or less tend toward heres # and so# too# 3to *eep its constitutions and decrees# ) which such per$erse opinions are proscri)ed and prohi)ited#88M is sometimes ignored as if it did not e(ist' There are some who consistentl neglect to consult what has )een set forth in the Enc clical 9etters of the =oman 6ontiffs on the character and constitution of the Church# for the reason that a certain $ague notion pre$ails drawn from the ancient Fathers# especiall the ,ree*' For the popes# as the repeatedl sa # do not wish to pass Dudgment on those matters which are in dispute among theologians# and so there must )e a return to the earl sources# and the more recent constitutions and decrees of the magisterium are to )e e(plained from the writings of the ancients' E$en if perchance these things seem to ha$e )een wisel said# et the are not without error' 1t is true that# in general# the 6ontiffs grant freedom to theologians in those matters which are disputed with $ar ing opinions# )ut histor teaches that man things# which formerl were su)Dect to free discussion# later cannot permit an discussion' 1t is not to )e thought that what is set down in Enc clical 9etters does not demand assent in itself# )ecause in this the popes do not e(ercise the supreme power of their magisterium' For these matters are taught ) the ordinar magisterium# regarding which the following is pertinent: 3He who heareth ou# heareth me'3 49u*e 1.:1A5% and usuall what is set forth and inculcated in the Enc clical 9etters# alread pertains to Catholic doctrine' 7ut if the Supreme 6ontiffs in their acts# after due consideration# e(press an opinion on a hitherto contro$ersial matter# it is clear to all that this matter# according to the mind and will of the same 6ontiffs# cannot an longer )e considered a >uestion of free discussion among the theologians' &C1E 1t is also true that theologians must alwa s ha$e recourse to the sources of di$ine re$elation% for it is their dut to indicate how what is taught ) the li$ing magisterium is found# either e(plicitl or implicitl # in Sacred Scripture and in di$ine 3tradition'3 1n addition# )oth sources of doctrine# di$inel re$ealed# contain so man and such great treasures of truth that the are in fact ne$er e(hausted' Therefore# the sacred disciplines alwa s remain $igorous ) a stud of the sacred sources# while# on the other hand# speculation# which neglects the deeper in$estigation of sacred deposit# as we *now from e(perience# )ecomes sterile' 7ut for this reason e$en positi$e theolog # as it is called# cannot )e placed on e>ual footing with merel historical science' For# together with these sacred sources ,od has gi$en a li$ing magisterium to His Church# to illumine and clarif what is contained in the deposits of faith o)scurel and implicitl ' 1ndeed# the di$ine =edeemer entrusted this deposit not to indi$idual Christians# nor to the theologians to )e interpreted

authenticall # )ut to the magisterium of the Church alone' Moreo$er# if the Church e(ercises this dut of hers# as has )een done again and again in the course of the ages# whether ) ordinar or e(traordinar e(ercise of this function# it is clear that the method where) clear things are e(plained from the o)scure is wholl false% )ut rather all should follow the opposite order' Therefore# Jur predecessor of immortal memor # 6ius 1I# teaching that the most no)le function of theolog is to show how a doctrine defined ) the Church is contained in the sources# added these words# not without gra$e reason: 37 that $er sense ) which it is defined'3 M ' ' ' &C1- 7ut to return to the new opinions which <e ha$e touched upon a)o$e# man things are proposed or instilled in the mind !of the faithful" to the detriment of the di$ine authorit of Sacred Scripture' Some )oldl per$ert the meaning of the definition of the Hatican Council# with respect to ,od as the author of Sacred Scripture% and the re$i$e the opinion# man times dispro$ed# according to which the immunit of the Sacred <ritings from error e(tends onl to those matters which are handed down regarding ,od and moral and religious su)Dects' Again# the spea* falsel a)out the human sense of the Sacred 7oo*s# under which their di$ine sense lies hidden# which the declare is alone infalli)le' 1n interpreting Sacred Scripture the wish that no account )e ta*en of the analog of the faith and of 3the tradition3 of the Church# so that the teaching of the Hol Fathers and of the hol magisterium is to )e referred# as it were# to the norm of Sacred Scripture as e(plained ) e(egetes in a merel human manner# rather than that Sacred Scripture )e interpreted according to the mind of the Church# which was esta)lished ) Christ the 9ord as the guardian and interpreter of the whole deposit of truth re$ealed ) ,od' &C1A And )esides# the literal sense of Sacred Scripture and its e(position# as ela)orated ) so man great e(egetes under the watchful e e of the Church# according to their false opinions# should ield to the new e(egesis which the call s m)olic and spiritual% ) which the Sacred 7oo*s of the Jld Testament# which toda are as a closed source in the Church# ma )e opened sometime to all' The declare that ) this method all difficulties $anish# ) which the onl are shac*led who cling to the literal sense of Scripture' Surel # e$er one will see how foreign all this is to the principles and norms of interpretation rightl esta)lished ) Jur predecessors of happ memor # 9eo I111 in the Enc clical 9etter 36ro$identissimus#3 7enedict IH in the Enc clical 9etter# 3Spiritus 6araclitus#3 and also ) us in the Enc clical 9etter# 3Di$ino afflante Spiritu'3 &C1B And it is not strange that such inno$ations# as far as pertains to almost all )ranches of theolog # ha$e alread produced poisonous fruit' 1t is dou)tful that human reason# without the aid of di$ine 3re$elation3 and di$ine grace# can demonstrate the e(istence of a personal ,od ) arguments deduced from created things% it is denied that the world had a )eginning# and it is disputed that the creation of the world was necessar # since it proceeds from the necessar li)eralit of di$ine lo$e% eternal and infalli)le fore*nowledge of the free actions of men is li*ewise denied to ,od% all of which# indeed# are opposed to the declarations of the Hatican Council'M

&C1/ The >uestion is also raised ) some whether angels are personal creatures% and whether matter differs essentiall from spirit' Jthers destro the true 3gratuit 3 of the supernatural order# since the thin* that ,od cannot produce )eings endowed with intellect without ordering and calling them to the )eatific $ision' This is not all: the notion of original sin# without consideration of the definitions of the Council of Trent# is per$erted# and at the same time the notion of sin in general as an offense against ,od# and li*ewise the concept of the satisfaction made ) Christ for us' And there are those who contend that the doctrine of transsu)stantiation# inasmuch as it is founded on an anti>uated philosophical presence of Christ in the Most Hol Eucharist# is reduced to a *ind of s m)olism# so that the consecrated species are no more than efficacious signs of the spiritual presence of Christ# and of His intimate union with the faithful mem)ers in the m stical )od ' &C1F Some thin* that the are not )ound ) the doctrine proposed a few ears ago in Jur Enc clical 9etter# )earing upon the sources of 3re$elation#3 which teaches that the m stical )od of Christ and the Church are one and the same'M Some reduce to an empt formula the necessit of )elonging to the true Church in order to attain eternal sal$ation' Jthers# finall # do inDur to the reasona)le nature of the 3credi)ilit 3 of the Christian faith' &C&. 1t is well *nown how much the Church $alues human reason# in what is concerned with definitel demonstrating the e(istence of one personal ,od% and li*ewise with pro$ing irrefuta)l from di$ine signs the foundations of the Christian faith itself% and# in li*e manner# with e(pressing rightl the law which the Creator has placed in the souls of men% and finall # with attaining some understanding# and this a most fruitful understanding# of the m steries'M @et reason will )e a)le to fulfill this function onl when it has )een trained in the re>uired manner% namel # when it has )ecome im)ued with that sound philosoph which has long stood out as a patrimon handed down from the earlier Christian ages# and so possesses the authorit of an e$en higher order# )ecause the magistetium of the Church has carefull weighed its principles and chief assertions# which were graduall made clear and defined ) men of great genius# ) the test of di$ine 3re$elation3 itself' 1ndeed# this philosoph # recognized and accepted within the Church# protects the true and sincere $alue of human understanding# and constant metaph sical principles +++namel # of sufficient reason# causalit # and finalit +++and# finall # the ac>uisition of certain and immuta)le truth' &C&1 To )e sure in this philosoph man things are treated with which matters of faith and morals are neither directl nor indirectl concerned# and which# therefore# the Church entrusts to free discussion of learned men% )ut in regard to other matters# especiall the principles and chief assertions which we mentioned a)o$e# the same freedom is not granted' 1n such essential >uestions# one ma indeed clothe philosoph with a more fitting and richer dress# fortif it with more efficacious words# rid it of certain supports of scholars which are not fitting# and also cautiousl enrich it with certain sound elements of progressi$e human stud % )ut it is ne$er right to su)$ert it# or to contaminate it with false principles# or to consider it a great )ut o)solete monument' For truth and its philosophic declaration cannot )e changed from da to da # especiall when it is a >uestion of principles *nown to the human mind per se# or of those opinions which rest )oth on the wisdom of the ages# and on the consent and support of di$ine re$elation'

<hate$er truth the human mind in its honest search will )e a)le to disco$er# surel cannot )e opposed to truth alread ac>uired# since ,od# the highest Truth# created and directs the human intellect not that it ma dail oppose new truths to those rightl ac>uired# )ut that ) the remo$al of errors# which perchance ha$e crept in# it can )uild truth upon truth in the same order and structure ) which the $er nature of things# from which truth is drawn# is percei$ed to ha$e )een constituted' Therefore# the Christian# whether philosopher or theologian# does not hastil and easil adopt e$er new thing thought up from da to da # )ut with the greatest care places it in the scale of Dustice# and weighs it# lest he lose or corrupt the truth alread ac>uired# indeed with gra$e danger and harm to faith itself' &C&& 1f these matters are thoroughl e(amined# it will )e e$ident wh the Church demands that future priests )e instructed in the philosophic disciplines 3according to the manner# doctrine# and principles of the Angelic Doctor#88M since it *nows well from the e(perience of man ages that the method and s stem of A>uinas# whether in training )eginners or in$estigating hidden truth# stand out with special prominence% moreo$er# that his doctrine is in harmon # as in a *ind of s mphon # with di$ine 3re$elation#3 and is most efficacious in la ing safe foundations of faith# and also in collecting usefull and securel the fruits of sound progress'M &C&C For this reason it is to )e e(ceedingl deplored that the philosoph accepted and recognized within the Church is toda held in scorn ) some% so much so that it is impudentl renounced as anti>uated in form# and rationalistic# as the sa # in its process of thin*ing' For the insist that this philosoph of ours defends the false opinion that an a)solutel true metaph sics can e(ist# while on the other hand the assert that things# especiall the transcendent# cannot )e e(pressed more aptl than ) disparate doctrines# which complement each other# although# in a manner the are opposed to each other' So# the concede that the philosoph of our schools# with its clear description and solution of >uestions# with its accurate demarcation of notions and clear distinctions# can indeed )e useful for a training in scholastic theolog # well accommodated to the minds of men of the Middle Ages# )ut does not offer a s stem of philosophizing which corresponds with our modern culture and its needs' Then the raise the o)Dection that an unchanging philosoph is nothing )ut a philosoph of immuta)le essences# while the modern mind must loo* to the 3e(istence3 of indi$idual o)Dects# and to life# which is alwa s in a state of flu(' <hile the despise this philosoph # the e(tol others# whether ancient or modern# whether of the peoples of the Jrient or of the Jccident# so that the seem to insinuate that an philosoph or )elief with certain additions# if need )e# as corrections or supplements# can )e reconciled with Catholic dogma' 0o Catholic can dou)t that this is >uite false# especiall since it in$ol$es those fictions which the call 3immanence#3 or 3idealism#3 or 3materialism#3 whether historic or dialectic# or e$en 3e(istentialism#3 whether professing atheism# or at least reDecting the $alue of metaph sical reasoning' &C&E And# finall # the find this fault with the traditional philosoph of our Schools# namel # that in the process of cognition it is concerned onl with the intellect# and o$erloo*s the function of the will# and of the affections of the mind' This certainl is not true' For ne$er has Christian philosoph denied the usefulness and the efficac of the good disposition of the entire mind for full comprehending and em)racing religious

and moral truths% on the other hand# it has alwa s taught that the lac* of such dispositions can )e the cause of the intellect )ecoming affected ) disordered desires and an e$il will# and of )eing so o)scured that it does not see rightl ' Jn the other hand the Common Doctor is of the opinion that the intellect can in some wa percei$e the higher goods that pertain to the moral order# whether natural or supernatural# since it e(periences in the mind a *ind of passionate 3relationship3 with these goods# whether natural# or added ) the gift of grace% M and it is e$ident how much e$en such an o)scure understanding can )e an aid to the in$estigations of reason' @et# it is one thing to recognize the force of the will for the disposition of the affections in aiding reason to ac>uire a more certain and firmer understanding of matters of morals% )ut these inno$ators ma*e a different claim# namel # the assign to the faculties of desiring and co$eting a *ind of intuition# and that man# when he cannot through the process of reason decide with certaint what is to )e accepted as true# turns to the will# ) which he decides freel and chooses )etween opposite opinions# thus stupidl confusing the act of cognition and of the will' &C&- 1t is not strange that )ecause of these new opinions two )ranches of philosoph are endangered# which ) their nature are closel connected with the doctrine of faith# namel # theodic and ethics' 1ndeed# some )elie$e that the function of these disciplines is not to demonstrate an thing certain a)out ,od or an other transcendental )eing# )ut rather to show that what faith teaches a)out a personal ,od and His precepts is in perfect harmon with the needs of life# and thus should )e em)raced ) all# so that despair ma )e a$oided and eternal sal$ation attained' Since all such opinions are openl opposed to the teachings of Jur predecessors# 9eo I111 and 6ius I# the cannot )e reconciled with the decrees of the Hatican Council' Surel # it would )e superfluous to deplore these wanderings from the truth# if all# e$en in philosophical matters# would accept with due re$erence the magisterium of the Church# whose dut it surel is not onl to guard and interpret the deposit of truth re$ealed ) ,od# )ut also to watch o$er these philosophical disciplines# lest Catholic dogma suffer an harm from incorrect opinions' &C&A 1t remains for ?s to sa something on the >uestions which# although the ha$e to do with the disciplines which are customaril called 3positi$e#3 et are more or less connected with the truths of Christian faith' 0ot a few insistentl demand that the Catholic religion gi$e as much consideration as possi)le to these disciplines' Surel # this is praiseworth when it is a case of actuall pro$en facts# )ut caution must )e e(ercised when the >uestion concerns 3h potheses#3 although in some manner )ased on human *nowledge# in which h potheses doctrine is discussed which is contained in the Sacred Scriptures or in 3tradition'3 <hen such conDectural opinions are opposed directl or indirectl to the doctrine re$ealed ) ,od# then their demand can in no wa )e admitted' &C&B <herefore# the magisterium of the Church does not for)id that the teaching of 3e$olution3 )e treated in accord with the present status of human disciplines and of theolog # ) in$estigations and disputations ) learned men in )oth fields% insofar# of course# as the in>uir is concerned with the origin of the human )od arising from alread e(isting and li$ing matter% and in such a wa that the reasonings of )oth theories# namel of those in fa$or and of those in opposition# are weighed and Dudged with due seriousness# moderation# and temperance% and pro$ided that all are read to ield to the Dudgment of the Church# to

which Christ has entrusted the dut of interpreting Sacred Scriptures authenticall # and of preser$ing the dogmas of faith'M@et some with daring )oldness transgress this freedom of discussion# acting as if the origin of the human )od from pre$iousl e(isting and li$ing matter# were alread certain and demonstrated from certain alread disco$ered indications# and deduced ) reasoning# and as if there were nothing in the sources of di$ine re$elation which demands the greatest moderation and caution in this thin*ing' &C&/ <hen there is a >uestion of another conDectural opinion# namel # of pol genism so+called# then the sons of the Church in no wa enDo such freedom' For the faithful in Christ cannot accept this $iew# which holds that either after Adam there e(isted men on this earth# who did not recei$e their origin ) natural generation from him# the first parent of all% or that Adam signifies some *ind of multitude of first parents% for it is ) no means apparent how such an opinion can )e reconciled with what the sources of re$ealed truth and the acts of the magisterium of the Church teaches a)out original sin# which proceeds from a sin trul committed ) one Adam# and which is transmitted to all ) generation# and e(ists in each one as his own'M &C&F 2ust as in the )iological and anthropological sciences# so also in the historical there are those who )oldl transgress the limits and precautions esta)lished ) the Church' And# <e especiall deplore a certain entirel too li)eral manner of interpreting the historical )oo*s of the Jld Testament# the supporters of which defend their case ) reference without warrant to a letter gi$en not long ago ) the 6ontifical Council on 7i)lical Affairs to the Arch)ishop of 6aris'M This 9etter plainl ad$ises that the ele$en first chapters of ,enesis# although the do not conform properl with the methods of historical composition which distinguished ,ree* and 9atin writers of past e$ents# or the learned men of our age ha$e used# ne$ertheless in a certain sense# to )e e(amined and determined more full ) e(egetes# are trul a *ind of histor % and that the same chapters# in simple and figurati$e speech suited to the mentalit of a people of little culture# )oth recount the principal truths on which the attainment of our eternal sal$ation depends# and also the popular description of the origin of the human race and of the chosen people' 7ut if the ancient sacred writers draw an thing from popular narrations !which indeed can )e conceded" it must ne$er )e forgotten that the did so assisted ) the impulse of di$ine inspiration# ) which in selecting and passing Dudgment on those documents# the were preser$ed free from all error' &CC. Moreo$er# these matters which ha$e )een recei$ed into Sacred 9iterature from popular narrations are ) no means to )e identified with m thologies or other things of this *ind# which proceed from undue imagination rather than from that zeal for truth and simplicit which so shines forth in the Sacred 7oo*s of the Jld Testament that our sacred writers must e$identl )e said to e(cel the ancient profane writers' The Definition of the Assumption of the 7lessed Hirgin Mar M 4From the Apostolic Constitution# 3Munificentissimus Deus#3 0o$' 1# 1F-.5 &CC1 All these arguments and considerations of the Hol Fathers and of the theologians are )ased on the

Hol Scriptures as their ultimate foundation# which indeed place )efore us as though )efore our e es the lo$ing Mother of ,od as most closel Doined with her di$ine Son# and as e$er sharing His lot' Therefore# it seems almost impossi)le to thin* of her who concei$ed Christ# )ore Him# nourished Him with her mil*# held Him in her arms# and pressed Him to her )reast# as separated from Him after this earthl life in her )od # e$en though not in soul' Since our =edeemer is the Son of Mar # surel # as the most perfect o)ser$er of di$ine law# He could not refuse to honor# in addition to His Eternal Father# His most )elo$ed Mother also' And# since He could adorn her with so great a gift as to *eep her unharmed ) the corruption of the tom)# it must )e )elie$ed that He actuall did this 7ut this especiall must )e remem)ered# that e$er since the second centur the Hirgin Mar has )een presented ) the Hol Fathers as the new E$e# $er closel connected with the new Adam# although su)ect to Him in that struggle with the enem of hell# which# as is presignified in the prote$angelium 4,en' C:1-5 was to result in a most complete $ictor o$er sin and death# which are alwa s Doined together in the writings of the Apostle of the ,entiles 4=om' -:A% 1 Cor' 1-:&1+&A% -E+-B5' Therefore# Dust as the glorious resurrection of Christ was an essential part# and the final e$idence of this $ictor # so the 7lessed Hirgin8s common struggle with her Son was to )e concluded with the 3glorification3 of her $irginal )od # as the same Apostle sa s: 3<hen ' ' ' this mortal hath put on immortalit # then shall come to pass the sa ing that is written: Death is swallowed up in $ictor 3 41 Cor' 1-:-E5' Therefore# the august Mother of ,od# Doined in a secret manner with 2esus Christ# from all eternit 3) one and the same decree88M of predestination# immaculate in her conception# a most pure $irgin in her di$ine maternit # no)le all of the di$ine =edeemer# who has gained full triumph o$er sin and its conse>uences# has finall attained as the highest crown of her pri$ileges# that she should )e immune from the corruption of the tom)# and that in the same manner as her Son she would o$ercome death and )e ta*en awa soul and )od to the supernal glor of hea$en# where as Lueen she would shine forth at the right hand of the same Son of hers# the immortal Ging of Ages 41 Tim' 1:1B5' &CC& Since# then# the uni$ersal Church# in which the Spirit of Truth flourishes# who infalli)l directs it to achie$e a *nowledge of re$ealed truths# has through the course of the ages repeatedl manifested its own faith% and since the )ishops of the whole world with almost unanimous consent re>uest that the truth of the )odil Assumption of the 7lessed Hirgin Mar into hea$en )e defined as a dogma of the di$ine and Catholic faith+++a truth which is founded on the Sacred Scriptures# has )een fi(ed deepl in the minds of the faithful in Christ# has )een appro$ed ) ecclesiastical worship e$en from the earliest times# is >uite in harmon with the other re$ealed truths# and has )een splendidl e(plained and declared ) the zeal# *nowledge# and wisdom of the theologians+++<e thin* that the moment appointed in the plan of a pro$ident ,od has now come to proclaim solemnl such an e(traordinar pri$ilege of the Hirgin Mar ' ' ' ' &CCC Accordingl # after <e directed Jur pra ers in supplication to ,od again and again# and in$o*ed the light of the Spirit of Truth# for the glor of Almight ,od# who la$ishes His special )ene$olence on the Hirgin Mar # for the honor of her Son# the immortal Ging of the Ages and the $ictor o$er sin and death# for

the increasing glor of the same august Mother# and for the Do and e(ultation of the whole Church# ) the authorit of our 9ord 2esus Christ# of the 7lessed Apostles# 6eter and 6aul# and ) Jur own authorit <e pronounce# declare# and define that the dogma was re$ealed ) ,od# that the 1mmaculate Mother of ,od# the e$er Hirgin Mar # after completing her course of life upon earth# was assumed to the glor of hea$en )oth in )od and soul' Therefore# if an one# which ma ,od for)id# should dare either to den this# or $oluntaril call into dou)t what has )een defined ) ?s# he should realize that he has cut himself off entirel from the di$ine and Catholic faith' ST' 7J01FACE 1# E1/+E&&

The 6rimac of the =oman 6ontiff M 4From the 9etter# 3Manes )eatum#3 to =ufus and the other 7ishops through out Macedonia# etc'# March 11# E&&5

-... The watchful care o$er the uni$ersal Church confided to 6eter a)ides with him ) reason of the 9ord8s statement% for he *nows on the testimon of the ,ospel 4Matt' 1A:1/5 that the Church was founded on him' His office can ne$er )e free from cares# since it is certain that all things depend on his deli)eration' These considerations turn m mind to the regions of the Jrient# which we )ehold in a wa with genuine solicitude' Far )e it from the priests of the 9ord# that an one of them fall into the offense of ma*ing the decrees of our elders foreign to him# ) attempting something in the wa of a no$el and unlawful usurpation# realizing that he thus ma*es him a ri$al# in whom our Christ has placed the highest power of the priesthood# and whoe$er rises to reproach him cannot )e an inha)itant of the hea$enl regions' 3To ou#3 He said# 31 shall gi$e the *e s of the *ingdom of hea$en3 4Matt' 1A:1F5 into which no one shall enter without the fa$or of the door++ *eeper' He said: 3Thou art 6eter# and upon this roc* 1 shall )uild m church3 4Matt' 11:&F5' <hoe$er# therefore# desires )efore ,od to )e Dudged worth of the dignit of the priesthood# since one reaches ,od with the support of 6eter# on whom# as we ha$e said a)o$e# it is certain that the Church was founded# :should; )e 3mee* and hum)le of heart3 4Matt' 11:&F5' lest as a contumacious disciple of him# whose :pride; he has imitated# he undergo the punishment of the teachers' ' ' ' -..1 Since the circumstances demand# e(amine if ou please# the decrees of the canons% ou will find# what church ran*s second after the church at =ome# or what is third' 1n these !decrees" there appears a distinct order# so that the pontiffs of the other churches recognize that the ne$ertheless are under one church ' ' ' and share the same priesthood# and to whom the # preser$ing charit # should )e su)Dect )ecause of

ecclesiastical discipline' 1ndeed this teaching of the canons has persisted from anti>uit # and continues e$en at the present time# through the grace of Christ' 0o one has e$er )oldl raised his hands in opposition to the apostolic supremac # from whose Dudgment there ma )e no withdrawal% no one in this has )een re)ellious# e(cept him who wished Dudgment to )e passed on himself' The a)o$e mentioned great churches preser$e ' ' ' their authorit through the canons: the churches of Ale(andria and of Antioch 4cf' n' 1AC# ECA5# ha$ing the *nowledge of ecclesiastical law' The preser$e# 1 sa # the statutes of our elders ' '' in all things rendering and recei$ing an interchange of that grace which the *now that the owe to us in the 9ord who is our peace' 7ut since the situation demands it# it must )e shown ) documents that the greatest churches of the Jrient in important affairs# in which there was need of greater in>uir # ha$e alwa s consulted the See of =ome# and# as often as e(perience demanded# as*ed for its help' Athanasius of hol memor and 6eter# priests of the church of Ale(andria# sought the aid of this See'M <hen the Church of Antioch was afflicted during a $er long period# with the result that conferences )ecause of this were often held# it is clear that the Apostolic See was consulted# first under Meletius and later under Fla$ianus' According to its authorit # after the man things which were accomplished ) our church# no one dou)ts that Fla$ianus recei$ed the grace of communion# which he would ha$e lac*ed fore$er if his writing had not gone forth hence upon this )asis' M The emperor Theodosius of most *indl memor # thin*ing that the ordination of 0ectarius did not possess sta)ilit # since it did not ta*e place in our wa # sending from his presence mem)ers of his court together with )ishops# demanded that it )e performed in this case ) the =oman See# and that the direct it in the regular wa # so as to strengthen the priesthood' M A short time ago# that is under m predecessor of happ memor # 1nnocent# the 6ontiffs of the Jriental churches# grie$ing that the were separated from the communion of )lessed 6eter# through en$o s as*ed for peace# as our charit remem)ers' M And at this time the Apostolic See without difficult granted all# o)e ing the Master who sa s: 3And to whom ou ha$e pardoned an thing# 1 also' For what 1 ha$e pardoned# if 1 ha$e pardoned an thing# for our sa*es ha$e 1 done it in the person of Christ' That we )e not o$erreached ) Satan' For we are not ignorant of his de$ices 4& Cor' &:1. f'5# that is# who alwa s reDoices at dissension' Since then# most )elo$ed 7rethren# 1 thin* that the e(amples which we ha$e gi$en suffice to pro$e the truth# although more are retained in our own minds# without harm to our )rotherhood we wish to meet our assem)l # as ou see ) this letter which has )een directed ) ?s through Se$erus# a notar of the Apostolic See# most accepta)le to Jur heart# chosen from Jur circle' Thus in agreement# as )efits )rothers# let not an one wishing to endure in our communion )ring up again for discussion the name of our )rother and fellow priest# 7ishop 6erigenas# M whose sacerdotal office the Apostle 6eter has alread confirmed at the suggestion of the Hol Spirit# lea$ing no >uestion a)out this for the future# and let there )e no o)Dection to this# since he was appointed ) ?s during the space of that time in which the office was $acant' ' ST' S1IT?S 111# EC&+EE. The 1ncarnation M 43The formula of union3 of the ear ECC# ) which the peace )etween St' C ril of Ale(andria and the Antiochenes was esta)lished#

was appro$ed ) St' Si(tus 1115 -..& 7ut how we *now and spea* regarding the Hirgin Mother of ,od# and a)out the manner of the incarnation of the onl +)egotten Son of ,od# necessar not )ecause of increase )ut for satisfaction# we ha$e ta*en and possess from a)o$e# from the di$ine Scriptures as well as from the tradition of the hol fathers# and we spea* )riefl # adding nothing at all to the faith of the hol Fathers# which was set forth at 0icea' For# as we ha$e alread said# this suffices for all understanding of piet and for all renunciation of heretical perfid ' 7ut we spea* not presuming the unlawful# )ut ) confession of special wea*ness e(cluding those who wish to rise up against what we regard as )e ond man' -..C <e confess our 9ord 2esus Christ# the onl )egotten son of ,od# perfect ,od and perfect man# of a rational soul and of a )od # )orn of the Father )efore the ages according to the ,odhead# )ut in the last da s the same on account of us and on account of our sal$ation according to the incarnation from the Hirgin Mar # consu)stantial with the Father# the same according to the ,odhead# and consu)stantial with us according to the incarnation' For the unit of the two natures was made% wherefore# we confess one Christ# one son# one 9ord' According to this unmingled unit we confess the hol Hirgin Mother of ,od# )ecause the <ord of ,od was made flesh and was made man# and ) the conception united to Himself a temple assumed from her' Moreo$er# we recognize the e$angelical and apostolic $oices a)out the 9ord as men spea*ing with di$ine inspiration# Doining these sometimes as if spo*en of one person# )ut sometimes separating them as if of two natures# and these indeed )efitting ,od according to the ,odhead of Christ# )ut hum)l teaching according to the incarnation' ?=7A0 1H# 1&A1+1&AE The J)Dect and Force of =ememorati$e 9iturgical Action M 4From the 7ull# 3Transiturus de hoc mundo#3 August 11# 1&AE5 -..E For other things whose memor we *eep# we em)race in spirit and mind% )ut we do not for this reason hold their real presence' 1n this sacramental commemoration# howe$er# 2esus Christ is present with us# under another form to )e sure# )ut in His su)stance' A9EIA0DE= H11# 1A--+1AAB ,ra$it of Matter in Actions of 1mpurit M 4From the =esponse of the Hol Jffice# Fe)ruar 11# 1AA15 -..- <hether a confessor is to )e denounced for solicitation on account of scarcit of materialQ

=epl : Since in actions of impurit scarcit of matter is not present# and if it should )e present# is not in the matter at hand# the ha$e decided that it should )e denounced# and that a contrar opinion is not pro)a)le' To the decrees of the Hol Jffice of Fe)ruar 11th 1AA1# 7enedict I1H referred readers in the Constitution 3Sacramentum 6oenitentiae#3 of 2une 1# 1BE1 !Docum' H in Cod' 1uris' Can'" ' 100JCE0T I11# 1AF1+1B.. Matrimon as a Contract and a Sacrament M 4=epl of the Hol Jffice to Mission' Capucc'# 2ul &C# 1AF/5 -..A <hether matrimon )etween apostates from the faith and those pre$iousl rightl )aptized# entered upon after the apostas # pu)licl according to the custom of pagans or Mohammedans# is trul matrimon and a sacrament' =epl : 1f an agreement of dissolu)ilit )e at hand# there is no matrimon and no sacrament# )ut if none is at hand# there is matrimon and a sacrament'

Source: http:OOwww'catecheticsonline'comOhomepage'php 0ote: The Corrigenda and footnotes are lac*ing in this online $ersion'