ON DIVINE REVELATION
by His Holiness
Pope Paul VI
On November 18, 1965
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)
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)
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.
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
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).
"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.
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)
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)
HANDING ON DIVINE REVELATION
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)
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).
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.
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.
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).
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)
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)
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.
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.
SACRED SCRIPTURE, ITS INSPIRATION AND DIVINE INTERPRETATION
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).
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
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)
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
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.
THE OLD TESTAMENT
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).
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.
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
THE NEW TESTAMENT
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.
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.
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)
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).
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
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).
SACRED SCRIPTURE IN THE LIFE OF THE CHURCH
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
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.
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)
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.
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
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.
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).
cf. St. Augustine, "De Catechizandis Rudibus," C.IV 8: PL. 40,
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.
Epistle to Diognetus, c. VII, 4: Funk, Apostolic Fathers, I, p.
First Vatican Council, Dogmatic Constitution on the Catholic
Faith, Chap. 3, "On Faith:" Denzinger 1789 (3008).
Second Council of Orange, Canon 7: Denzinger 180 (377); First
Vatican Council, loc. cit.: Denzinger 1791 (3010).
First Vatican Council, Dogmatic Constitution on the Catholic
Faith, Chap. 2, "On Revelation:" Denzinger 1786 (3005).
Ibid: Denzinger 1785 and 1786 (3004 and 3005).
cf. Matt. 28:19-20, and Mark 16:15; Council of Trent, session
IV, Decree on Scriptural Canons: Denzinger 783 (1501).
cf. Council of Trent, loc. cit.; First Vatican Council, session
III, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On
revelation:" Denzinger 1787 (3005).
St. Irenaeus, "Against Heretics" III, 3, 1: PG 7, 848; Harvey,
2, p. 9.
cf. Second Council of Nicea: Denzinger 303 (602); Fourth Council
of Constance, session X, Canon 1: Denzinger 336 (650-652).
cf. First Vatican Council, Dogmatic Constitution on the Catholic
Faith, Chap. 4, "On Faith and Reason:" Denzinger 1800 (3020).
cf. Council of Trent, session IV, loc. cit.: Denzinger 783
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
cf. First Vatican Council, Dogmatic Constitution on the Catholic
Faith, Chap. 3 "On Faith:" Denzinger 1792 (3011).
cf. Pius XII, encyclical "Humani Generis," Aug. 12, 1950: A.A.S.
42 (1950) pp. 568-69: Denzinger 2314 (3886).
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.
cf. Pius XII, encyclical "Divino Afflante Spiritu," Sept. 30,
1943: A.A.S. 35 (1943) p. 314; Enchiridion Bible. (EB) 556.
"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.
Leo XIII, encyclical "Providentissimus Deus," Nov. 18, 1893:
Denzinger 1952 (3293); EB 125.
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.
St. Augustine, "City of God," XVII, 6, 2: PL 41, 537: CSEL. XL,
St. Augustine, "On Christian Doctrine" III, 18, 26; PL 34,
Pius XII, loc. cit. Denziger 2294 (3829-3830); EB 557-562.
cf. Benedict XV, encyclical "Spiritus Paraclitus" Sept. 15,
1920:EB 469. St. Jerome, "In Galatians' 5, 19-20: PL 26, 417 A.
cf. First Vatican Council, Dogmatic Constitution on the Catholic
Faith, Chapter 2, "On Revelation:" Denziger 1788 (3007).
St. John Chrysostom "In Genesis" 3, 8 (Homily l7, 1): PG 53,
134; "Attemperatio" [in English "Suitable adjustment"] in Greek
Pius XI, encyclical 'Mit Brennender Sorge," March 14, 1937:
A.A.S. 29 (1937) p. 51.
St. Augustine, "Quest. in Hept." 2,73: PL 34,623.
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,
cf. St. Irenaeus, "Against Heretics" III, 11; 8: PG 7,885,
Sagnard Edition, p. 194.
to the necessities of translation, footnote 2 follows footnote 3
in text of Article 19.)
cf. John 14:26; 16:13.
John 2:22; 12:16; cf. 14:26; 16:12-13; 7:39.
cf. instruction "Holy Mother Church" edited by Pontifical
Consilium for Promotion of Bible Studies; A.A.S. 56 (1964) p.
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.
cf. Pius XII, ibid: EB 569.
cf. Leo XIII, encyclical "Providentissmus Deus:" EB 114;
Benedict XV, encyclical "Spiritus Paraclitus:" EB 483.
St. Augustine Sermons, 179,1: PL 38,966.
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.
St. Ambrose, On the Duties of Ministers I, 20,88: PL l6,50.
St. Irenaeus, "Against Heretics" IV, 32,1: PG 7, 1071; (Same as
49,2) Harvey, 2, p. 255.
This page is the work of the Servants of the Pierced Hearts of Jesus and
Copyright © 2006 SCTJM