DOGMATIC
CONSTITUTION
ON DIVINE REVELATION
DEI VERBUM
SOLEMNLY PROMULGATED
BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 18, 1965
ON DIVINE REVELATION
DEI VERBUM
SOLEMNLY PROMULGATED
BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 18, 1965
PREFACE
1. Hearing the word of God with
reverence and proclaiming it with faith, the sacred synod takes its direction
from these words of St. John: "We announce to you the eternal life which
dwelt with the Father and was made visible to us. What we have seen and heard
we announce to you, so that you may have fellowship with us and our common
fellowship be with the Father and His Son Jesus Christ" (1 John 1:2-3).
Therefore, following in the footsteps of the Council of Trent and of the First
Vatican Council, this present council wishes to set forth authentic doctrine on
divine revelation and how it is handed on, so that by hearing the message of
salvation the whole world may believe, by believing it may hope, and by hoping
it may love. (1)
CHAPTER
I
REVELATION
ITSELF
2. In His goodness and wisdom God
chose to reveal Himself and to make known to us the hidden purpose of His will
(see Eph. 1:9) by which through Christ, the Word made flesh, man might in the
Holy Spirit have access to the Father and come to share in the divine nature
(see Eph. 2:18; 2 Peter 1:4). Through this revelation, therefore, the invisible
God (see Col. 1;15, 1 Tim. 1:17) out of the abundance of His love speaks to men
as friends (see Ex. 33:11; John 15:14-15) and lives among them (see Bar. 3:38),
so that He may invite and take them into fellowship with Himself. This plan of
revelation is realized by deeds and words having in inner unity: the deeds
wrought by God in the history of salvation manifest and confirm the teaching
and realities signified by the words, while the words proclaim the deeds and
clarify the mystery contained in them. By this revelation then, the deepest
truth about God and the salvation of man shines out for our sake in Christ, who
is both the mediator and the fullness of all revelation. (2)
3. God, who through the Word creates
all things (see John 1:3) and keeps them in existence, gives men an enduring
witness to Himself in created realities (see Rom. 1:19-20). Planning to make
known the way of heavenly salvation, He went further and from the start
manifested Himself to our first parents. Then after their fall His promise of
redemption aroused in them the hope of being saved (see Gen. 3:15) and from that
time on He ceaselessly kept the human race in His care, to give eternal life to
those who perseveringly do good in search of salvation (see Rom. 2:6-7). Then,
at the time He had appointed He called Abraham in order to make of him a great
nation (see Gen. 12:2). Through the patriarchs, and after them through Moses
and the prophets, He taught this people to acknowledge Himself the one living
and true God, provident father and just judge, and to wait for the Savior
promised by Him, and in this manner prepared the way for the Gospel down
through the centuries.
4. Then, after speaking in many and
varied ways through the prophets, "now at last in these days God has
spoken to us in His Son" (Heb. 1:1-2). For He sent His Son, the eternal
Word, who enlightens all men, so that He might dwell among men and tell them of
the innermost being of God (see John 1:1-18). Jesus Christ, therefore, the Word
made flesh, was sent as "a man to men." (3) He "speaks the words
of God" (John 3;34), and completes the work of salvation which His Father
gave Him to do (see John 5:36; Divine Revelation 17:4). To see Jesus is to see
His Father (John 14:9). For this reason Jesus perfected revelation by
fulfilling it through his whole work of making Himself present and manifesting
Himself: through His words and deeds, His signs and wonders, but especially
through His death and glorious resurrection from the dead and final sending of
the Spirit of truth. Moreover He confirmed with divine testimony what
revelation proclaimed, that God is with us to free us from the darkness of sin
and death, and to raise us up to life eternal.
The Christian dispensation,
therefore, as the new and definitive covenant, will never pass away and we now
await no further new public revelation before the glorious manifestation of our
Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13).
5. "The obedience of
faith" (Rom. 13:26; see 1:5; 2 Cor 10:5-6) "is to be given to God who
reveals, an obedience by which man commits his whole self freely to God,
offering the full submission of intellect and will to God who reveals,"
(4) and freely assenting to the truth revealed by Him. To make this act of
faith, the grace of God and the interior help of the Holy Spirit must precede
and assist, moving the heart and turning it to God, opening the eyes of the
mind and giving "joy and ease to everyone in assenting to the truth and
believing it." (5) To bring about an ever deeper understanding of
revelation the same Holy Spirit constantly brings faith to completion by His
gifts.
6. Through divine revelation, God
chose to show forth and communicate Himself and the eternal decisions of His
will regarding the salvation of men. That is to say, He chose to share with
them those divine treasures which totally transcend the understanding of the
human mind. (6)
As a sacred synod has affirmed, God,
the beginning and end of all things, can be known with certainty from created
reality by the light of human reason (see Rom. 1:20); but teaches that it is
through His revelation that those religious truths which are by their nature
accessible to human reason can be known by all men with ease, with solid
certitude and with no trace of error, even in this present state of the human
race. (7)
CHAPTER
II
HANDING
ON DIVINE REVELATION
7. In His gracious goodness, God has
seen to it that what He had revealed for the salvation of all nations would
abide perpetually in its full integrity and be handed on to all generations.
Therefore Christ the Lord in whom the full revelation of the supreme God is
brought to completion (see Cor. 1:20; 3:13; 4:6), commissioned the Apostles to
preach to all men that Gospel which is the source of all saving truth and moral
teaching, (1) and to impart to them heavenly gifts. This Gospel had been
promised in former times through the prophets, and Christ Himself had fulfilled
it and promulgated it with His lips. This commission was faithfully fulfilled
by the Apostles who, by their oral preaching, by example, and by observances
handed on what they had received from the lips of Christ, from living with Him,
and from what He did, or what they had learned through the prompting of the
Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic
men who under the inspiration of the same Holy Spirit committed the message of
salvation to writing. (2)
But in order to keep the Gospel
forever whole and alive within the Church, the Apostles left bishops as their
successors, "handing over" to them "the authority to teach in
their own place."(3) This sacred tradition, therefore, and Sacred
Scripture of both the Old and New Testaments are like a mirror in which the
pilgrim Church on earth looks at God, from whom she has received everything,
until she is brought finally to see Him as He is, face to face (see 1 John
3:2).
8. And so the apostolic preaching,
which is expressed in a special way in the inspired books, was to be preserved
by an unending succession of preachers until the end of time. Therefore the
Apostles, handing on what they themselves had received, warn the faithful to
hold fast to the traditions which they have learned either by word of mouth or
by letter (see 2 Thess. 2:15), and to fight in defense of the faith handed on
once and for all (see Jude 1:3) (4) Now what was handed on by the Apostles
includes everything which contributes toward the holiness of life and increase
in faith of the peoples of God; and so the Church, in her teaching, life and
worship, perpetuates and hands on to all generations all that she herself is,
all that she believes.
This tradition which comes from the
Apostles develop in the Church with the help of the Holy Spirit. (5) For there
is a growth in the understanding of the realities and the words which have been
handed down. This happens through the contemplation and study made by
believers, who treasure these things in their hearts (see Luke, 2:19, 51)
through a penetrating understanding of the spiritual realities which they
experience, and through the preaching of those who have received through
episcopal succession the sure gift of truth. For as the centuries succeed one
another, the Church constantly moves forward toward the fullness of divine
truth until the words of God reach their complete fulfillment in her.
The words of the holy fathers
witness to the presence of this living tradition, whose wealth is poured into
the practice and life of the believing and praying Church. Through the same
tradition the Church's full canon of the sacred books is known, and the sacred
writings themselves are more profoundly understood and unceasingly made active
in her; and thus God, who spoke of old, uninterruptedly converses with the
bride of His beloved Son; and the Holy Spirit, through whom the living voice of
the Gospel resounds in the Church, and through her, in the world, leads unto
all truth those who believe and makes the word of Christ dwell abundantly in
them (see Col. 3:16).
9. Hence there exists a close
connection and communication between sacred tradition and Sacred Scripture. For
both of them, flowing from the same divine wellspring, in a certain way merge
into a unity and tend toward the same end. For Sacred Scripture is the word of
God inasmuch as it is consigned to writing under the inspiration of the divine
Spirit, while sacred tradition takes the word of God entrusted by Christ the
Lord and the Holy Spirit to the Apostles, and hands it on to their successors
in its full purity, so that led by the light of the Spirit of truth, they may
in proclaiming it preserve this word of God faithfully, explain it, and make it
more widely known. Consequently it is not from Sacred Scripture alone that the
Church draws her certainty about everything which has been revealed. Therefore
both sacred tradition and Sacred Scripture are to be accepted and venerated
with the same sense of loyalty and reverence.(6)
10. Sacred tradition and Sacred
Scripture form one sacred deposit of the word of God, committed to the Church.
Holding fast to this deposit the entire holy people united with their shepherds
remain always steadfast in the teaching of the Apostles, in the common life, in
the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that
holding to, practicing and professing the heritage of the faith, it becomes on
the part of the bishops and faithful a single common effort. (7)
But the task of authentically interpreting
the word of God, whether written or handed on, (8) has been entrusted
exclusively to the living teaching office of the Church, (9) whose authority is
exercised in the name of Jesus Christ. This teaching office is not above the
word of God, but serves it, teaching only what has been handed on, listening to
it devoutly, guarding it scrupulously and explaining it faithfully in accord
with a divine commission and with the help of the Holy Spirit, it draws from
this one deposit of faith everything which it presents for belief as divinely
revealed.
It is clear, therefore, that sacred
tradition, Sacred Scripture and the teaching authority of the Church, in accord
with God's most wise design, are so linked and joined together that one cannot
stand without the others, and that all together and each in its own way under
the action of the one Holy Spirit contribute effectively to the salvation of
souls.
CHAPTER
III
SACRED
SCRIPTURE, ITS INSPIRATION AND DIVINE INTERPRETATION
11. Those divinely revealed realities
which are contained and presented in Sacred Scripture have been committed to
writing under the inspiration of the Holy Spirit. For holy mother Church,
relying on the belief of the Apostles (see John 20:31; 2 Tim. 3:16; 2 Peter
1:19-20, 3:15-16), holds that the books of both the Old and New Testaments in
their entirety, with all their parts, are sacred and canonical because written
under the inspiration of the Holy Spirit, they have God as their author and
have been handed on as such to the Church herself.(1) In composing the sacred
books, God chose men and while employed by Him (2) they made use of their
powers and abilities, so that with Him acting in them and through them, (3)
they, as true authors, consigned to writing everything and only those things
which He wanted. (4)
Therefore, since everything asserted
by the inspired authors or sacred writers must be held to be asserted by the
Holy Spirit, it follows that the books of Scripture must be acknowledged as
teaching solidly, faithfully and without error that truth which God wanted put
into sacred writings (5) for the sake of salvation. Therefore "all
Scripture is divinely inspired and has its use for teaching the truth and
refuting error, for reformation of manners and discipline in right living, so that
the man who belongs to God may be efficient and equipped for good work of every
kind" (2 Tim. 3:16-17, Greek text).
12. However, since God speaks in
Sacred Scripture through men in human fashion, (6) the interpreter of Sacred
Scripture, in order to see clearly what God wanted to communicate to us, should
carefully investigate what meaning the sacred writers really intended, and what
God wanted to manifest by means of their words.
To search out the intention of the
sacred writers, attention should be given, among other things, to
"literary forms." For truth is set forth and expressed differently in
texts which are variously historical, prophetic, poetic, or of other forms of
discourse. The interpreter must investigate what meaning the sacred writer
intended to express and actually expressed in particular circumstances by using
contemporary literary forms in accordance with the situation of his own time
and culture. (7) For the correct understanding of what the sacred author wanted
to assert, due attention must be paid to the customary and characteristic
styles of feeling, speaking and narrating which prevailed at the time of the
sacred writer, and to the patterns men normally employed at that period in
their everyday dealings with one another. (8)
But, since Holy Scripture must be
read and interpreted in the sacred spirit in which it was written, (9) no less
serious attention must be given to the content and unity of the whole of
Scripture if the meaning of the sacred texts is to be correctly worked out. The
living tradition of the whole Church must be taken into account along with the
harmony which exists between elements of the faith. It is the task of exegetes
to work according to these rules toward a better understanding and explanation
of the meaning of Sacred Scripture, so that through preparatory study the
judgment of the Church may mature. For all of what has been said about the way
of interpreting Scripture is subject finally to the judgment of the Church,
which carries out the divine commission and ministry of guarding and
interpreting the word of God. (10)
13. In Sacred Scripture, therefore,
while the truth and holiness of God always remains intact, the marvelous
"condescension" of eternal wisdom is clearly shown, "that we may
learn the gentle kindness of God, which words cannot express, and how far He
has gone in adapting His language with thoughtful concern for our weak human
nature." (11) For the words of God, expressed in human language, have been
made like human discourse, just as the word of the eternal Father, when He took
to Himself the flesh of human weakness, was in every way made like men.
CHAPTER
IV
THE
OLD TESTAMENT
14. In carefully planning and
preparing the salvation of the whole human race the God of infinite love, by a
special dispensation, chose for Himself a people to whom He would entrust His
promises. First He entered into a covenant with Abraham (see Gen. 15:18) and,
through Moses, with the people of Israel (see Ex. 24:8). To this people which
He had acquired for Himself, He so manifested Himself through words and deeds
as the one true and living God that Israel came to know by experience the ways
of God with men. Then too, when God Himself spoke to them through the mouth of
the prophets, Israel daily gained a deeper and clearer understanding of His
ways and made them more widely known among the nations (see Ps. 21:29; 95:1-3;
Is. 2:1-5; Jer. 3:17). The plan of salvation foretold by the sacred authors,
recounted and explained by them, is found as the true word of God in the books of
the Old Testament: these books, therefore, written under divine inspiration,
remain permanently valuable. "For all that was written for our
instruction, so that by steadfastness and the encouragement of the Scriptures
we might have hope" (Rom. 15:4).
15. The principal purpose to which
the plan of the old covenant was directed was to prepare for the coming of
Christ, the redeemer of all and of the messianic kingdom, to announce this
coming by prophecy (see Luke 24:44; John 5:39; 1 Peter 1:10), and to indicate
its meaning through various types (see 1 Cor. 10:12). Now the books of the Old
Testament, in accordance with the state of mankind before the time of salvation
established by Christ, reveal to all men the knowledge of God and of man and
the ways in which God, just and merciful, deals with men. These books, though
they also contain some things which are incomplete and temporary, nevertheless
show us true divine pedagogy. (1) These same books, then, give expression to a
lively sense of God, contain a store of sublime teachings about God, sound
wisdom about human life, and a wonderful treasury of prayers, and in them the
mystery of our salvation is present in a hidden way. Christians should receive
them with reverence.
16. God, the inspirer and author of
both Testaments, wisely arranged that the New Testament be hidden in the Old
and the Old be made manifest in the New. (2) For, though Christ established the
new covenant in His blood (see Luke 22:20; 1 Cor. 11:25), still the books of
the Old Testament with all their parts, caught up into the proclamation of the
Gospel, (3) acquire and show forth their full meaning in the New Testament (see
Matt. 5:17; Luke 24:27; Rom. 16:25-26; 2 Cor. 14:16) and in turn shed light on
it and explain it.
CHAPTER
V
THE
NEW TESTAMENT
17. The word God, which is the power
of God for the salvation of all who believe (see Rom. 1:16), is set forth and
shows its power in a most excellent way in the writings of the New Testament.
For when the fullness of time arrived (see Gal. 4:4), the Word was made flesh
and dwelt among us in His fullness of graces and truth (see John 1:14). Christ
established the kingdom of God on earth, manifested His Father and Himself by
deeds and words, and completed His work by His death, resurrection and glorious
Ascension and by the sending of the Holy Spirit. Having been lifted up from the
earth, He draws all men to Himself (see John 12:32, Greek text), He who alone
has the words of eternal life (see John 6:68). This mystery had not been
manifested to other generations as it was now revealed to His holy Apostles and
prophets in the Holy Spirit (see Eph. 3:4-6, Greek text), so that they might
preach the Gospel, stir up faith in Jesus, Christ and Lord, and gather together
the Church. Now the writings of the New Testament stand as a perpetual and
divine witness to these realities.
18. It is common knowledge that
among all the Scriptures, even those of the New Testament, the Gospels have a
special preeminence, and rightly so, for they are the principal witness for the
life and teaching of the incarnate Word, our savior.
The Church has always and everywhere
held and continues to hold that the four Gospels are of apostolic origin. For
what the Apostles preached in fulfillment of the commission of Christ,
afterwards they themselves and apostolic men, under the inspiration of the
divine Spirit, handed on to us in writing: the foundation of faith, namely, the
fourfold Gospel, according to Matthew, Mark, Luke and John.(1)
19. Holy Mother Church has firmly
and with absolute constancy held, and continues to hold, that the four Gospels
just named, whose historical character the Church unhesitatingly asserts,
faithfully hand on what Jesus Christ, while living among men, really did and
taught for their eternal salvation until the day He was taken up into heaven
(see Acts 1:1). Indeed, after the Ascension of the Lord the Apostles handed on
to their hearers what He had said and done. This they did with that clearer
understanding which they enjoyed (3) after they had been instructed by the
glorious events of Christ's life and taught by the light of the Spirit of
truth. (2) The sacred authors wrote the four Gospels, selecting some things
from the many which had been handed on by word of mouth or in writing, reducing
some of them to a synthesis, explaining some things in view of the situation of
their churches and preserving the form of proclamation but always in such
fashion that they told us the honest truth about Jesus.(4) For their intention
in writing was that either from their own memory and recollections, or from the
witness of those who "themselves from the beginning were eyewitnesses and
ministers of the Word" we might know "the truth" concerning
those matters about which we have been instructed (see Luke 1:2-4).
20. Besides the four Gospels, the
canon of the New Testament also contains the epistles of St. Paul and other
apostolic writings, composed under the inspiration of the Holy Spirit, by
which, according to the wise plan of God, those matters which concern Christ
the Lord are confirmed, His true teaching is more and more fully stated, the
saving power of the divine work of Christ is preached, the story is told of the
beginnings of the Church and its marvelous growth, and its glorious fulfillment
is foretold.
For the Lord Jesus was with His
apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit
who would lead them into the fullness of truth (see John 16:13).
CHAPTER
VI
SACRED
SCRIPTURE IN THE LIFE OF THE CHURCH
21. The Church has always venerated
the divine Scriptures just as she venerates the body of the Lord, since,
especially in the sacred liturgy, she unceasingly receives and offers to the
faithful the bread of life from the table both of God's word and of Christ's
body. She has always maintained them, and continues to do so, together with
sacred tradition, as the supreme rule of faith, since, as inspired by God and
committed once and for all to writing, they impart the word of God Himself
without change, and make the voice of the Holy Spirit resound in the words of
the prophets and Apostles. Therefore, like the Christian religion itself, all
the preaching of the Church must be nourished and regulated by Sacred
Scripture. For in the sacred books, the Father who is in heaven meets His
children with great love and speaks with them; and the force and power in the
word of God is so great that it stands as the support and energy of the Church,
the strength of faith for her sons, the food of the soul, the pure and
everlasting source of spiritual life. Consequently these words are perfectly
applicable to Sacred Scripture: "For the word of God is living and
active" (Heb. 4:12) and "it has power to build you up and give you
your heritage among all those who are sanctified" (Acts 20:32; see 1 Thess.
2:13).
22. Easy access to Sacred Scripture
should be provided for all the Christian faithful. That is why the Church from
the very beginning accepted as her own that very ancient Greek translation; of
the Old Testament which is called the septuagint; and she has always given a
place of honor to other Eastern translations and Latin ones especially the
Latin translation known as the vulgate. But since the word of God should be
accessible at all times, the Church by her authority and with maternal concern
sees to it that suitable and correct translations are made into different
languages, especially from the original texts of the sacred books. And should
the opportunity arise and the Church authorities approve, if these translations
are produced in cooperation with the separated brethren as well, all Christians
will be able to use them.
23. The bride of the incarnate Word,
the Church taught by the Holy Spirit, is concerned to move ahead toward a
deeper understanding of the Sacred Scriptures so that she may increasingly feed
her sons with the divine words. Therefore, she also encourages the study of the
holy Fathers of both East and West and of sacred liturgies. Catholic exegetes
then and other students of sacred theology, working diligently together and
using appropriate means, should devote their energies, under the watchful care
of the sacred teaching office of the Church, to an exploration and exposition
of the divine writings. This should be so done that as many ministers of the
divine word as possible will be able effectively to provide the nourishment of
the Scriptures for the people of God, to enlighten their minds, strengthen
their wills, and set men's hearts on fire with the love of God. (1) The sacred
synod encourages the sons of the Church and Biblical scholars to continue
energetically, following the mind of the Church, with the work they have so
well begun, with a constant renewal of vigor. (2)
24. Sacred theology rests on the
written word of God, together with sacred tradition, as its primary and
perpetual foundation. By scrutinizing in the light of faith all truth stored up
in the mystery of Christ, theology is most powerfully strengthened and
constantly rejuvenated by that word. For the Sacred Scriptures contain the word
of God and since they are inspired really are the word of God; and so the study
of the sacred page is, as it were, the soul of sacred theology. (3) By the same
word of Scripture the ministry of the word also, that is, pastoral preaching,
catechetics and all Christian instruction, in which the liturgical homily must
hold the foremost place, is nourished in a healthy way and flourishes in a holy
way.
25. Therefore, all the clergy must
hold fast to the Sacred Scriptures through diligent sacred reading and careful
study, especially the priests of Christ and others, such as deacons and
catechists who are legitimately active in the ministry of the word. This is to
be done so that none of them will become "an empty preacher of the word of
God outwardly, who is not a listener to it inwardly" (4) since they must
share the abundant wealth of the divine word with the faithful committed to
them, especially in the sacred liturgy. The sacred synod also earnestly and
especially urges all the Christian faithful, especially Religious, to learn by
frequent reading of the divine Scriptures the "excellent knowledge of
Jesus Christ" (Phil. 3:8). "For ignorance of the Scriptures is
ignorance of Christ."(5) Therefore, they should gladly put themselves in
touch with the sacred text itself, whether it be through the liturgy, rich in
the divine word, or through devotional reading, or through instructions
suitable for the purpose and other aids which, in our time, with approval and
active support of the shepherds of the Church, are commendably spread
everywhere. And let them remember that prayer should accompany the reading of
Sacred Scripture, so that God and man may talk together; for "we speak to
Him when we pray; we hear Him when we read the divine saying." (6)
It devolves on sacred bishops
"who have the apostolic teaching"(7) to give the faithful entrusted
to them suitable instruction in the right use of the divine books, especially
the New Testament and above all the Gospels. This can be done through
translations of the sacred texts, which are to be provided with the necessary
and really adequate explanations so that the children of the Church may safely
and profitably become conversant with the Sacred Scriptures and be penetrated
with their spirit.
Furthermore, editions of the Sacred
Scriptures, provided with suitable footnotes, should be prepared also for the
use of non-Christians and adapted to their situation. Both pastors of souls and
Christians generally should see to the wise distribution of these in one way or
another.
26. In this way, therefore, through
the reading and study of the sacred books "the word of God may spread
rapidly and be glorified" (2 Thess. 3:1) and the treasure of revelation,
entrusted to the Church, may more and more fill the hearts of men. Just as the
life of the Church is strengthened through more frequent celebration of the
Eucharistic mystery, similar we may hope for a new stimulus for the life of the
Spirit from a growing reverence for the word of God, which "lasts
forever" (Is. 40:8; see 1 Peter 1:23-25).
NOTES
Preface
Article 1:
1. cf. St. Augustine, "De
Catechizandis Rudibus," C.IV 8: PL. 40, 316.
Chapter I
Article 2:
2. cf. Matt. 11:27; John 1:14 and
17; 14:6; 17:1-3; 2 Cor 3:16 and 4, 6; Eph. 1, 3-14.
Article 4:
3. Epistle to Diognetus, c. VII, 4:
Funk, Apostolic Fathers, I, p. 403.
Article 5:
4. First Vatican Council, Dogmatic
Constitution on the Catholic Faith, Chap. 3, "On Faith:" Denzinger
1789 (3008).
5. Second Council of Orange, Canon
7: Denzinger 180 (377); First Vatican Council, loc. cit.: Denzinger 1791
(3010).
Article 6:
6. First Vatican Council, Dogmatic
Constitution on the Catholic Faith, Chap. 2, "On Revelation:"
Denzinger 1786 (3005).
7. Ibid: Denzinger 1785 and 1786
(3004 and 3005).
Chapter II
Article 7:
1. cf. Matt. 28:19-20, and Mark
16:15; Council of Trent, session IV, Decree on Scriptural Canons: Denzinger 783
(1501).
2. cf. Council of Trent, loc. cit.;
First Vatican Council, session III, Dogmatic Constitution on the Catholic
Faith, Chap. 2, "On revelation:" Denzinger 1787 (3005).
3. St. Irenaeus, "Against
Heretics" III, 3, 1: PG 7, 848; Harvey, 2, p. 9.
Article 8:
4. cf. Second Council of Nicea:
Denzinger 303 (602); Fourth Council of Constance, session X, Canon 1: Denzinger
336 (650-652).
5. cf. First Vatican Council,
Dogmatic Constitution on the Catholic Faith, Chap. 4, "On Faith and
Reason:" Denzinger 1800 (3020).
Article 9:
6. cf. Council of Trent, session IV,
loc. cit.: Denzinger 783 (1501).
Article 10:
7. cf. Pius XII, apostolic
constitution, "Munificentissimus Deus," Nov. 1, 1950: A.A.S. 42
(1950) p. 756; Collected Writings of St. Cyprian, Letter 66, 8: Hartel, III, B,
p. 733: "The Church [is] people united with the priest and the pastor
together with his flock."
8. cf. First Vatican Council,
Dogmatic Constitution on the Catholic Faith, Chap. 3 "On Faith:"
Denzinger 1792 (3011).
9. cf. Pius XII, encyclical
"Humani Generis," Aug. 12, 1950: A.A.S. 42 (1950) pp. 568-69:
Denzinger 2314 (3886).
Chapter III
Article 11:
1. cf. First Vatican Council,
Dogmatic Constitution on the Catholic Faith, Chap. 2 "On Revelation:"
Denzinger 1787 (3006); Biblical Commission, Decree of June 18,1915: Denzinger
2180 (3629): EB 420; Holy Office, Epistle of Dec. 22, 1923: EB 499.
2. cf. Pius XII, encyclical
"Divino Afflante Spiritu," Sept. 30, 1943: A.A.S. 35 (1943) p. 314;
Enchiridion Bible. (EB) 556.
3. "In" and
"for" man: cf. Heb. 1, and 4, 7; ("in"): 2 Sm. 23,2;
Matt.1:22 and various places; ("for"): First Vatican Council, Schema
on Catholic Doctrine, note 9: Coll. Lac. VII, 522.
4. Leo XIII, encyclical
"Providentissimus Deus," Nov. 18, 1893: Denzinger 1952 (3293); EB
125.
5. cf. St. Augustine, "Gen. ad
Litt." 2, 9, 20:PL 34, 270-271; Epistle 82, 3: PL 33, 277: CSEL 34, 2, p.
354. St. Thomas, "On Truth," Q. 12, A. 2, C.Council of Trent, session
IV, Scriptural Canons: Denzinger 783 (1501). Leo XIII, encyclical
"Providentissimus Deus:" EB 121, 124, 126-127. Pius XII, encyclical
"Divino Afflante Spiritu:" EB 539.
Article 12:
6. St. Augustine, "City of
God," XVII, 6, 2: PL 41, 537: CSEL. XL, 2, 228.
7. St. Augustine, "On Christian
Doctrine" III, 18, 26; PL 34, 75-76.
8. Pius XII, loc. cit. Denziger 2294
(3829-3830); EB 557-562.
9. cf. Benedict XV, encyclical
"Spiritus Paraclitus" Sept. 15, 1920:EB 469. St. Jerome, "In
Galatians' 5, 19-20: PL 26, 417 A.
10. cf. First Vatican Council,
Dogmatic Constitution on the Catholic Faith, Chapter 2, "On
Revelation:" Denziger 1788 (3007).
Article 13:
11. St. John Chrysostom "In
Genesis" 3, 8 (Homily l7, 1): PG 53, 134; "Attemperatio" [in
English "Suitable adjustment"] in Greek "synkatabasis."
Chapter IV
Article 15:
1. Pius XI, encyclical 'Mit
Brennender Sorge," March 14, 1937: A.A.S. 29 (1937) p. 51.
Article 16:
2. St. Augustine, "Quest. in
Hept." 2,73: PL 34,623.
3. St. Irenaeus, "Against
Heretics" III, 21,3: PG 7,950; (Same as 25,1: Harvey 2, p. 115). St. Cyril
of Jerusalem, "Catech." 4,35; PG 33,497. Theodore of Mopsuestia,
"In Soph." 1,4-6: PG 66, 452D-453A.
Chapter V
Article 18:
1. cf. St. Irenaeus, "Against
Heretics" III, 11; 8: PG 7,885, Sagnard Edition, p. 194.
Article 19:
(Due to the necessities of translation,
footnote 2 follows footnote 3 in text of Article 19.)
2. cf. John 14:26; 16:13.
3. John 2:22; 12:16; cf. 14:26;
16:12-13; 7:39.
4. cf. instruction "Holy Mother
Church" edited by Pontifical Consilium for Promotion of Bible Studies;
A.A.S. 56 (1964) p. 715.
Chapter VI
Article 23:
1. cf. Pius XII, encyclical
"Divino Afflante Spiritu:" EB 551, 553, 567. Pontifical Biblical
Commission, Instruction on Proper Teaching of Sacred Scripture in Seminaries
and Religious Colleges, May 13, 1950: A.A.S. 42 (1950) pp. 495-505.
2. cf. Pius XII, ibid: EB 569.
Article 24:
3. cf. Leo XIII, encyclical
"Providentissmus Deus:" EB 114; Benedict XV, encyclical
"Spiritus Paraclitus:" EB 483.
Article 25:
4. St. Augustine Sermons, 179,1: PL
38,966.
5. St. Jerome, Commentary on Isaiah,
Prol.: PL 24,17. cf. Benedict XV, encyclical "Spiritus Paraclitus:"
EB 475-480; Pius XII, encyclical "Divino Afflante Spiritu:" EB 544.
6. St. Ambrose, On the Duties of
Ministers I, 20,88: PL l6,50.
7. St. Irenaeus, "Against
Heretics" IV, 32,1: PG 7, 1071; (Same as 49,2) Harvey, 2, p. 255.
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