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PUBLIC DOCUMENTS. 



spirituales, aut saltern spirituales, e divina substantia 

 emanasse : 



Aut divinam essentiam sui manifestatione vel cvo- 

 lutione fieri omnia ; 



Aut denique Deum esse ens nni versa! e seu in- 

 definitum, quod sese determinando constituat rerum 

 universitatem in genera, species et individua dis- 

 tinctam ; anathema sit. 



6. Si quis non confiteatur, mundum, resque omnes, 

 quaj in eo continentur, et spirituales et materiales, 

 secundum totam suam subatantiam a Deo ex niliilo 

 esse productas ; 



Aut Deum dixerit non voluntate ab omni necessi- 

 tate libcra, sed tarn necessario creasse, quam neces- 

 sario amat seipsum : 



Aut mundum ad Dei gloriam conditum esse nega- 

 verit ; anathema sit. 



poreal and spiritual, or at least spiritual things, are 

 emanations of the divine substance ; 



Or that the divine essence by manifestation or de- 

 velopment of itself becomes all things ; 



Or finally, that God is universal or indefinite Being, 

 which, in determining itself, constitutes all things, 

 divided into general species and individuals ; let him 

 be anathema. 



5. If any one dp not acknowledge that the world, 

 and all things which it contains, both spiritual and 

 material, were produced, in all their substance, by 

 God, out of nothing ; 



Or shall say that God created them, not of His own 

 will, free from all necessity, but through a necessity 

 such as that whereby He loves Himself ; 



Or shall deny that the world was created for the 

 glory of God ; let him be anathema. 



II. 



DE REVELATIONS. 



1. Si quis dixerit, Deum unum et verum, Crcato- 

 rem et Dominum nostrum, per ea, quce facta sunt, 

 naturali rationis humumu lumine certo cognosci non 

 posse ; anathema sit. 



2. Si quis dixerit, Sen non posse, aut non expedire, 

 ut per revelationem divinam nomo de Deo, cultuque 

 ei cxhibendo edoceatur ; anathema sit. 



3. Si quis dixerit, hominem ad cognitionem et per- 

 fectionem, qua naturalem superet, divinitus evehi 

 non posse, sed ex seipso ad omnis tandem veri et 

 boni possessionein jugi profectu pertingere posse et 

 debcre ; anathema sit. 



4. Si quis Sacra Scripturao libros integroa cum om- 

 nibus suis partibus, prout illos sancta Tridentina 

 Synodus recensuit, pro sacris et canonicis non sus- 

 ceperit, aut eos divinitus inspiratos esse negaverit ; 

 anathema sit. 



II. 



OF REVELATION. 



1. If any one shall say that certain knowledge of 

 the one true God, our Creator and Lord, cannot be 

 attained by the natural light of human reason through 

 the things that are made ; let him be anathema. 



2. If any one shall say that it is impossible or inex- 

 pedient for man to be instructed by means of divine 

 revelation, in those things that concern God and 

 the worship to be rendered to Him ; let him be 

 anathema. 



3. If any one shall say that man cannot, by the 

 power of God, be raised to a knowledge and perfec- 

 tion which is above that of Nature ; but that he can 

 and ought of his own efforts, by means of constant 

 progress, to arrive at last to the possession of all truth 

 and goodness ; let him be anathema. 



4. If any one shall refuse to receive for sacred and 

 canonical the books of holy Scripture in their integ- 

 rity, with all their parts, according as they were enu- 

 merated by the holy Council of Trent ; or shall deny 

 that they are inspired by God ; let him be anathema. 



III. 



in. 



1. Si quis dixerit, rationcm humanam ita inde- 

 pendentem esse ut fides eia Deo imperari non possit ; 

 anathema sit. 



2. Si quis dixerit, fidem divinam a natural! de Deo 

 et rebus moralibus scientia non distingui, ac prop- 

 terea ad fidem divinam non requiri, ut revelata 

 veritas propter auctoritatem Dei revelantis credatur ; 

 anathema sit. 



3. Si quis dixerit, revelationem divinam externis 

 signis credibilem fieri nonposse, ideoque solainterna 

 cuj usque experientia aut inspiratione privata homi- 

 nes ad fidem inoveri debere ; anathema sit. 



4. Si quis dixerit, miracula nulla fieri posse, pro- 

 indeque omnes de iis narrationes etiam in Sacra 

 Scriptura contentas, inter fabulos vel mythos able- 

 gandas esse, aut miracula certo cognosci nunquam 

 posse, nee iis divinam religionis christianae origmein 

 rite probari ; anathema sit. 



5. Si quis dixerit, assensum fidei christianoe non 

 esse liberum, sed argumentis humanae rationis neces- 

 sario pr'oduci; aut ad solam fidem vivam, quse per 

 charitatein operatur gratiam Dei necessariam esse ; 

 anathema sit. 



6. Si quis dixerit. parem esse conditionem fidelium 

 atque eorum, qui ad fidem unice veram nondum per- 

 venerunt, ita ut catholic! justam causam habere 

 possint, fidem, qnam sub Ecclesise magisterio jam 

 susceperunt, assensu suspense in dubium vocandi, 

 donee demonstrationem scientificam credibilitatis et 

 veritatis fidei sure absolverint : anathema sit. 



1. If any one shall say that human reason is in 

 such wise independent, that faith cannot be demanded 

 of it by God ; let him be anathema. 



2. If any one shall say that divine faith does not 

 differ from a natural knowledge of God, and of moral 

 truths ; and therefore that, for divine faith, it is not 

 necessary to believe revealed truth, on the authority 

 of God who reveals it ; let him be anathema. 



8. If any one shall say that divine revelation can- 

 not be rendered credible by external evidences ; and 

 therefore that men should be moved to faith only by 

 each one's interior experience or private inspiration ; 

 let him be anathema. 



4. If any one shall say that no miracles can be 

 wrought ; and therefore that all accounts of such, 

 even those contained in the sacred Scripture, are to 

 be set aside as fables or myths ; or that miracles can 

 never be known with certainty, and that the divine 

 origin of Christianity cannot be" truly proved by them ; 

 let nim be anathema. 



5. If any one shall say that the assent of Christian 

 faith is not free, but is produced necessarily by argu- 

 ments of human reason ; or that the grace of God is 

 necessary only for living faith which worketh by 

 charity ; let him be anathema. 



6. If any one shall say that the condition of the 

 faithful, and of those who have not yet come to the 

 only true faith, is equal, in such wise that Catholics 

 can have just reason for withholding their assent, and 

 calling into doubt the faith which they have received 

 from the teaching of the Church, until they shall 

 have completed a scientific demonstration of the 

 credibility and truth of their faith; let him be 

 anathema. 



