ITI5LIC DOCUMENTS. 



64* 



:.-i inter fldein ot rationcin vcra dinsorwio case 



: t-um uk-in Dunn, qui rnyflteria rovelut ct lldi-m 

 infuri'lit, animo liuinaiio nationi* lurnun indiderit; 



.iiitfia nogaro Heipsum non posslt, neo verum 

 :.|M:i!ii contrndice.ro. InaniB autoin Imjus con- 

 species indo potissimum oritur, quod vel 

 li-l'.-i dogmata ad mentem Ecclosiuo intollocta ot expo- 

 eita non fuorlnt, vel opinionum oornmenta pro ratio- 

 nis i-triitis habeantur. Omncm igitur asHOrtionem 

 i illuminatw fldol oontrariam oinuino fulsum I^MJ 

 d.-tluimus.* Porro Ecclesia, quse una cum apostplico 

 nr.inrrv il'ii-.-n.li, matulatam accepit, fidei depositum 



iiondi, jus ctium ot otticium divinitus habet l-iNi 

 ivuninia Boicntiam,t proscribondi, no quis docipiatur 

 I>.-r I'hilo-Mii.liiani, et inancm fallaciam. J Quaprop- 

 ter omnes christiani fidelcs hujusmodi opmlones, qure 

 ti-1 i doctriniB oontrarioa esso cognoscuntur, maxiino 

 si ab Ecolcsia roprobataj fucrint, non solum prohiben- 

 tur tanquam legitiinas scientioa conclusiones dcfen- 

 dero, sed pro erroribus potius, qui fallacem vcritatis 

 speciem pnn BO feraiit, habcre tencntur omnino. 



Ncquc solum fides et ratio inter so dissidero nun- 

 quarn possunt, sed opem quoque sibi mutuam ferunt, 

 cum recta rutio fldei funuamenta dcinonstret, ejus- 

 que lumino illustrate rcrum divinarum scientiam ex- 

 colat ; fides vcro rationem ab erroribus liberet actuca- 

 tur, eamque multiplici cognitione instruat. Quaprop- 

 ituin abest. ut Ecclesia humunarum artium et 

 disciplinarum cultures obsistat, ut hanc multis modis 

 ntquo promoveat. Non cnim commoda ab iis ad 

 hominum vitam dimantia aut ignorat aut despicit ; 

 fatetur imo, eas, quemadmodum a Deo, scientiarum 

 Domino, profectse sunt, ita si rite pertractentur ; ad 

 Deum, juvante ejus gratia perducere. Nee sane ipsa 

 vetat, ne hujusmodi disciplinse in BUO quaeque ambitu 

 propriis utantur principiis et propria methodo ; sed 

 justam hanc Hbertatem agnoscens, id sedulo cavet, 

 ne divinso doctrins9 repugnando errores in se suscipi- 

 ant, aut fines proprios transgressoe, ea, quo sunt fidui, 

 ocoupent et perturbent. 



Xeque cnim fldei doctrina, quam Deus revelavit, 

 yclut philosophicum inventum pronosita est hutnanis 

 inireniis nerficienda. sed tamcjuam divinum depositum 

 Cliri^ti Sponsae tradita, fidehter custodienda et inial- 

 libilitcr aeclarcnda. Hinc sacrorum quoquo dogma- 

 turn in sensus perpetuo est retinendus quern semel de- 

 cluravit Sancta Mater Ecclesia, nee unquam ab co 

 s> -ii-u, altioris intelligently specie et nomine, rece- 

 dcndum. Crescat igitur et multuin ychemcntcrOjUe 

 proficiat, tarn singulorum, quam omnium, tarn umus 

 hominis, quam totius Ecclesire, tctatum ac ssoculo- 

 rum gradibus, intelligentia, scientia, sapientia ; Bed 

 in suo dumtaxat genore, in eodem scilicet dogmate, 

 codem sensu, cademque scntentia. 



can be a real diagrcemcnt between them, nince the 

 mime God who reveaU luvHtt-ries and inluocH faith 

 ban given man'n soul the light of reason ; and God 

 cannot deny Himself, nor can one truth ever contra- 

 dict another. \Vhurefore the empty shadow of Buch 

 contradiction arises chiefly from this, that either thu 

 doctrines of faith are not understood and act forth a 

 the Church really holds them, or that the vain devices 

 and opinions ot men are mistaken for the dictates 

 of reason. We therefore definitely pronounce faluo 

 everv assertion which is contrary to the enlightened 

 trutu of faith.* Moreover, the Church, which, to- 

 gether with her apostolic office of teaching, U charged 

 also with the guardianship of the deposit of faith, 

 holds likewise from God the right and the duty to 

 condemn " knowledge falsely so called," t " Ict any 

 man be cheated by philosophy and vain deceit." J 

 Hence all the Chnstran faithful are not only forbid- 

 den to defend as legitimate conclusions of science 

 those opinions which are known to be contrary to the 

 doctrine of faith, especially when condemned by the 

 Church, but are rather absolutely bound to bold 

 them for errors wearing a deceitful appearance of 

 truth. 



Not only is it 'impossible for faith and reason ever 

 to contradict each other, but they rather afford each 

 other mutual assistance. For right reason establishes 

 the foundations of faith, and by the aid of its light 

 cultivates the science of divine things ; and faith, on 

 the other hand, frees and preserves reason from 

 errors, and enriches it with knowledge of many kinds. 

 So far, then, is the Church from opposing the culture 

 of human arts and sciences, that she rather aids and 

 promotes it in many ways. For she is not ignorant 

 of, nor does she despise, the advantages which flow 

 from them to the life of men ; on the contrary, she 

 acknowledges that, as they sprang from God the 

 Lord of knowledge, so ? if they be rightly pursued, 

 they will, through the aid of ifis grace, lead to God. 

 Nor does she forbid any of those sciences the use of 

 its own principles and its own method within its own 

 proper sphere ; but recognizing this reasonable free- 

 dom, she only takes care that they may not, by con- 

 tradicting God's teachingj fall into errors, or, over- 

 stepping their due limits invade and throw into con- 

 fusion the domain of faitn. 



For the doctrine of faith revealed by God has not 

 been proposed, like some philosophical discovery, to 

 be made perfect by human ingenuity; but it nas 

 been delivered to the spouse of Christ as a divine 

 deposit to be faithfully guarded and unerringly set 

 forth. Hence all tenets of holy faith are to be ex- 

 plained always according to the sense and meaning 

 of the Church, nor is it ever lawful to depart there- 

 from, under pretence or color of more enlightened 

 explanation. Therefore as generations and centuries 

 roll on. let the understanding, knowledge, and wis- 

 dom of each and every one, of individuals and of the 

 whole Church, grow apace and increase exceedingly, 

 yet only in its Kind ; that is to say, retaining pure 

 and inviolate the sense and meaning and benef of 

 the same doctrine. 



CANONES. 

 I. 



DE DEO BEBCil OMNICM CRE.VTOHE. 



1. Si quis unum verum Deum visibilium et invisl- 

 LUium Creatorem et Dominum negavcrit ; anathema 

 sit. 



-'. Ri quis praetor materiam nihil esse affinuarc non 

 erubuerit ; anathema sit. 



8. Si quis dixerit, unam eadcmquo essc Dei et 

 rcrum omnium substantial!! vel esscntium ; anathema 

 Bit. 



4. Si quis dixerit, res finitas, turn corporeas turn 



* Pone. Lat., V., Bulla ApottoUci Rtgimirds. 

 1 1 Tim. vi. 80. % Colons, ii. 8. 



8 Vine. Llr. Common., N. 28. 



CANONS. 

 I. 



OF GOD THE CBEATOK OF ALL THINGS. 



1. If any one shall deny the one true God, Creator 

 and Lord of things visible and invisible ; let him be 

 anathema. 



2. If any one shall unblushingly affirm that besides 

 matter nothing else exists ; let him be anathema. 



3. If any one shall say that the substance or es- 

 sence of God, and of all things, is one and the same ; 

 let him be anathema. 



4. If any one shall say that finite things, both cor- 



* V. Lateran Counc. Bull Apostolici Rtyiminit. 



1 1 Tim. vl. 20. 



$ Col. ii. 8. $ Vincent of Lerlns. Common., Xo. 28. 



