CONGREGATION FOR THE DOCTRINE OF THE FAITH

CONGREGATIO PRO DOCTRINA FIDEI 

PROFESSION OF FAITH

PROFESSIO FIDEI

Formula to be used for the profession of faith and for the oath of fidelity to assume an office to be exercised in the name of the Church with the Illustrative doctrinal Note of the conclusive formula of “Professio fidei” 

 ET IUSIURANDUM FIDELITATIS IN SUSCIPIENDO OFFICIO NOMINE ECCLESIAE EXERCENDO UNA CUM NOTA DOCTRINALI ADNEXA *

(Formula deinceps adhibenda in casibus in quibus iure praescribitur Professio fidei)

I, N., with firm faith believe and profess each and everything that is contained in the Symbol of faith, namely:

Ego N. firma fide credo et profiteor omnia et singula quae continentur in Symbolo fidei, videlicet:

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God,
born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

Credo in unum Deum, Patrem omnipotentem, factorem cœli et terrae, visibilium omnium et invisibilium et in unum Dominum Iesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum non factum, consubstantialem Patri per quem omnia facta sunt, qui propter nos homines et propter nostram salutem descendit de cœlis, et incarnatus est de Spiritu Sancto, ex Maria Virgine, et homo factus est, crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die secundum Scripturas, et ascendit in cœlum, sedet ad dexteram Patris, et iterum venturus est cum gloria iudicare vivos et mortuos, cuius regni non erit finis; et in Spiritum Sanctum Dominum et vivificantem, qui ex Patre Filioque procedit; qui cum Patre et Filio simul adoratur et conglorificatur qui locutus est per Prophetas; et unam sanctam catholicam et apostolicam Ecclesiam. Confiteor unum baptisma in remissionem peccatorum, et exspecto resurrectionem mortuorum, et vitam venturi saeculi. Amen.

With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed.

Firma fide quoque credo ea omnia quae in verbo Dei scripto vel tradito continentur et ab Ecclesia sive sollemni iudicio sive ordinario et universali magisterio tamquam divinitus revelata credenda proponuntur.

I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals.

Firmiter etiam amplector ac retineo omnia et singula quae circa doctrinam de fide vel moribus ab eadem definitive proponuntur.

Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.

Insuper religioso voluntatis et intellectus obsequio doctrinis adhaereo quas sive Romanus Pontifex sive Collegium episcoporum enuntiant cum magisterium authenticum exercent etsi non definitivo actu easdem proclamare intendant.

II

OATH OF FIDELITY
ON ASSUMING AN OFFICE
TO BE EXERCISED IN THE NAME OF THE CHURCH

IUSIURANDUM FIDELITATIS IN SUSCIPIENDO OFFICIO NOMINE ECCLESIAE EXERCENDO

(Formula to be used by members of the Christian faithful mentioned in canon 833, nn. 5-8)

(Formula adhibenda a christifidelibus
de quibus in can. 833, n. 5-8)

I, N., in assuming the office of ………, promise that in my words and in my actions I shall always preserve communion with the Catholic Church.

Ego N. in suscipiendo officio... promitto me cum catholica Ecclesia communionem semper servaturum, sive verbis a me prolatis, sive mea agendi ratione.

With great care and fidelity I shall carry out the duties incumbent on me toward the Church, both universal and particular, in which, according to the provisions of the law, I have been called to exercise my service.

Magna cum diligentia et fidelitate onera explebo quibus teneor erga Ecclesiam, tum universam, tum particularem, in qua ad meum servitium, secundum iuris praescripta, exercendum vocatus sum.

In fulfilling the charge entrusted to me in the name of the Church, I shall hold fast to the deposit of faith in its entirety; I shall faithfully hand it on and explain it, and I shall avoid any teachings contrary to it.

In munere meo adimplendo, quod Ecclesiae nomine mihi commissum est, fidei depositum integrum servabo, fideliter tradam et illustrabo; quascumque igitur doctrinas iisdem contrarias devitabo.

I shall follow and foster the common discipline of the entire Church and I shall maintain the observance of all ecclesiastical laws, especially those contained in the Code of Canon Law.

Disciplinam cunctae Ecclesiae communem sequar et fovebo observantiamque cunctarum legum ecclesiasticarum, earum imprimis quae in Codice iuris canonici continentur, servabo.

With Christian obedience I shall follow what the Bishops, as authentic doctors and teachers of the faith, declare, or what they, as those who govern the Church, establish. I shall also faithfully assist the diocesan Bishops, so that the apostolic activity, exercised in the name and by mandate of the Church, may be carried out in communion with the Church.

Christiana obœdientia prosequar quae sacri pastores, tamquam authentici fidei doctores et magistri declarant aut tamquam Ecclesiae rectores statuunt, atque Episcopis diœcesanis fideliter auxilium dabo, ut actio apostolica, nomine et mandato Ecclesiae exercenda, in eiusdem Ecclesiae communione peragatur.

So help me God, and God’s Holy Gospels on which I place my hand.

Sic me Deus adiuvet et sancta Dei Evangelia, quae manibus meis tango.

(Variations in the fourth and fifth paragraphs of the formulary,
for use by those members of the Christian faithful indicated in can. 833, n. 8)

(Variationes paragraphi quartae et quintae formulae iurisiurandi,
adhibendae a christifidelibus de quibus in can. 833, n. 8)

I shall foster the common discipline of the entire Church and I shall insist on the observance of all ecclesiastical laws, especially those contained in the Code of Canon Law.

Disciplinam cunctae Ecclesiae communem fovebo observantiamque cunctarum legum ecclesiasticarum urgebo, earum imprimis quae in Codice iuris canonici continentur.

With Christian obedience I shall follow what the Bishops, as authentic doctors and teachers of the faith, declare, or what they, as those who govern the Church, establish. I shall also — with due regard for the character and purpose of my institute — faithfully assist the diocesan Bishops, so that the apostolic activity, exercised in the name and by mandate of the Church, may be carried out in communion with the Church.

Christiana obœdientia prosequar quae sacri pastores, tamquam authentici fidei doctores et magistri declarant, aut tamquam Ecclesiae rectores statuunt, atque cum Episcopis diœcesanis libenter operam dabo, ut actio apostolica, nomine et mandato Ecclesiae exercenda, salvis indole et fine mei instituti, in eiusdem Ecclesiae communione peragatur.

***

JOHN PAUL II

IOANNES PAULUS PP. II

Apostolic Letter Motu Proprio 
AD TUENDAM FIDEM, 
by which certain norms are inserted 
into the Code of Canon Law 
and into the Code of Canons of the Eastern Churches

LITTERAE APOSTOLICAE MOTU PROPRIO DATAE

AD TUENDAM FIDEM

QUIBUS NORMAE QUAEDAM INSERUNTURIN IN CODICE IURIS CANONICI
ET IN CODICE CANONUM ECCLESIARUM ORIENTALIUM

 http://w2.vatican.va/content/john-paul-ii/la/motu_proprio/documents/hf_jp-ii_motu-proprio_30061998_ad-tuendam-fidem.html

TO PROTECT THE FAITH of the Catholic Church against errors arising from certain members of the Christian faithful, especially from among those dedicated to the various disciplines of sacred theology, we, whose principal duty is to confirm the brethren in the faith (Lk 22:32), consider it absolutely necessary to add to the existing texts of the Code of Canon Law and the Code of Canons of the Eastern Churches, new norms which expressly impose the obligation of upholding truths proposed in a definitive way by the Magisterium of the Church, and which also establish related canonical sanctions.

Ad tuendam fidem Catholicae Ecclesiae contra errores insurgentes ex parte aliquorum christifidelium, praesertim illorum qui in sacrae theologiae disciplinas studiose incumbunt, pernecessarium visum est Nobis, quorum praecipuum munus est fratres suos in fide confirmare (cfr Lc 22, 32), ut in textum vigentium Codicis Iuris Canonici et Codicis Canonum Ecclesiarum Orientalium addantur normae, quibus expresse imponatur officium servandi veritates definitive ab Ecclesiae Magisterio propositas, addita mentione in sanctionibus canonicis ad eandem materiam spectantibus.

1.From the first centuries to the present day, the Church has professed the truths of her faith in Christ and the mystery of his redemption. These truths were subsequently gathered into the Symbols of the faith, today known and proclaimed in common by the faithful in the solemn and festive celebration of Mass as the Apostles’ Creed or the Nicene-Constantinopolitan Creed.

1. Iam inde a prioribus saeculis usque ad hodiernum diem Ecclesia de fide Christi Eiusque redemptionis mysterio profitetur veritates, postea collectas in Symbola fidei; hodie enim communiter cognoscuntur atque proclamantur a christifidelibus in Missarum celebratione sollemni et festiva Symbolum Apostolorum aut Symbolum Nicaenum-Constatinopolitanum.

This same Nicene-Constantinopolitan Creed is contained in the Profession of faith developed by the Congregation for the Doctrine of the Faith,(1) which must be made by specific members of the faithful when they receive an office, that is directly or indirectly related to deeper investigation into the truths of faith and morals, or is united to a particular power in the governance of the Church.(2)

Hoc ipsum Symbolum Nicaenum-Constatinopolitanum continetur in Professione fidei, a Congregatione pro Doctrina Fidei ulterius elaborata(1), quae specialiter imponitur determinatis christifidelibus emittenda in susceptione aliquorum officiorum directe vel indirecte respicientium profundiorem investigationem in veritates de fide et de moribus aut coniunctorum cum peculiari potestate in Ecclesiae regimine(2).

2. The Profession of faith, which appropriately begins with the Nicene-Constantinopolitan Creed, contains three propositions or paragraphs intended to describe the truths of the Catholic faith, which the Church, in the course of time and under the guidance of the Holy Spirit “who will teach the whole truth” (Jn 16:13), has ever more deeply explored and will continue to explore.(3)

2. Professio fidei, rite praemisso Symbolo Nicaeno-Constantinopolitano, habet etiam tres propositiones aut commata, quae explicare intendunt fidei catholicae veritates ab Ecclesia, sub ductu Spiritus Sancti qui eam «omnem veritatem docebit» (Io 16, 13), sequentibus temporibus altius perscrutatas aut perscrutandas(3).

The first paragraph states: “With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church either by a solemn judgment or by the ordinary and universal Magisterium sets forth to be believed as divinely revealed.”(4) This paragraph appropriately confirms and is provided for in the Church’s universal legislation, in canon 750 of the Code of Canon Law(5) and canon 598 of the Code of the Canons of the Eastern Churches.(6)

Primum comma, quod enuntiat: «Firma fide quoque credo ea omnia quae in verbo Dei scripto vel tradito continentur et ab Ecclesia sive sollemni iudicio sive ordinario et universali Magisterio tamquam divinitus revelata credenda proponuntur»(4), congruenter affirmat et suum praescriptum habet in legis latione universali Ecclesiae in can. 750 Codicis Iuris Canonici(5) et in can. 598 Codicis Canonum Ecclesiarum Orientalium(6).

The third paragraph states: “Moreover I adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.”(7) This paragraph has its corresponding legislative expression in canon 752 of the Code of Canon Law(8) and canon 599 of the Code of Canons of the Eastern Churches.(9)

Tertium comma edicens: «Insuper religioso voluntatis et intellectus obsequio doctrinis adhaereo quas sive Romanus Pontifex sive Collegium Episcoporum enuntiant cum Magisterium authenticum exercent etsi non definitivo actu easdem proclamare intendant»(7), locum suum obtinet in can. 752 Codicis Iuris Canonici(8) et in can. 599 Codicis Canonum Ecclesiarum Orientalium(9).

3. The second paragraph, however, which states “I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals,”(10) has no corresponding canon in the Codes of the Catholic Church. This second paragraph of the Profession of faith is of utmost importance since it refers to truths that are necessarily connected to divine revelation. These truths, in the investigation of Catholic doctrine, illustrate the Divine Spirit’s particular inspiration for the Church’s deeper understanding of a truth concerning faith and morals, with which they are connected either for historical reasons or by a logical relationship.

3. Attamen secundum comma, in quo asseveratur: «Firmiter etiam amplector ac retineo omnia et singula quae circa doctrinam de fide vel moribus ab eadem definitive proponuntur»(10), nullum habet congruentem canonem in Codicibus Ecclesiae Catholicae. Magni momenti est hoc comma Professionis fidei, quippe quod indicet veritates necessario conexas cum divina revelatione. Hae quidem veritates, quae in doctrinae catholicae perscrutatione exprimunt particularem inspirationem divini Spiritus in alicuius veritatis de fide vel de moribus profundiore Ecclesiae intellectu, sive historica ratione sive logica consecutione conectuntur.

4. Moved therefore by this need, and after careful deliberation, we have decided to overcome this lacuna in the universal law in the following way:

4. Quapropter dicta necessitate compulsi mature censuimus hanc legis universalis lacunam complere insequenti modo:

A) Canon 750 of the Code of Canon Law will now consist of two paragraphs; the first will present the text of the existing canon; the second will contain a new text. Thus, canon 750, in its complete form, will read:

A) Can. 750 Codicis Iuris Canonici posthac duas paragraphos habebit, quarum prima constet textu vigentis canonis, altera vero novo textu sit ornata, ita ut ipse can. 750 absolute sic sonet:

Canon 750 – § 1. Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All are therefore bound to avoid any contrary doctrines.

Can. 750 § 1. Fide divina et catholica ea omnia credenda sunt quae verbo Dei scripto vel tradito, uno scilicet fidei deposito Ecclesiae commisso, continentur, et insimul ut divinitus revelata proponuntur sive ab Ecclesiae magisterio sollemni, sive ab eius magisterio ordinario et universali, quod quidem communi adhaesione christifidelium sub ductu sacri magisterii manifestatur; tenentur igitur omnes quascumque devitare doctrinas iisdem contrarias.

§ 2. Furthermore, each and everything set forth definitively by the Magisterium of the Church regarding teaching on faith and morals must be firmly accepted and held; namely, those things required for the holy keeping and faithful exposition of the deposit of faith; therefore, anyone who rejects propositions which are to be held definitively sets himself against the teaching of the Catholic Church.

§ 2. Firmiter etiam amplectenda ac retinenda sunt omnia et singula quae circa doctrinam de fide vel moribus ab Ecclesiae magisterio definitive proponuntur, scilicet quae ad idem fidei depositum sancte custodiendum et fideliter exponendum requiruntur; ideoque doctrinae Ecclesiae catholicae adversatur qui easdem propositiones definitive tenendas recusat.

Canon 1371, n. 1 of the Code of Canon Law, consequently, will receive an appropriate reference to canon 750 § 2, so that it will now read:

In can. 1371, n. 1 Codicis Iuris Canonici congruenter addatur canonis 750 § 2 locus, ita ut ipse can. 1371 posthac absolute sic sonet:

Canon 1371 – The following are to be punished with a just penalty:

Can. 1371 - Iusta poena puniatur:

1° a person who, apart from the case mentioned in canon 1364 § 1, teaches a doctrine condemned by the Roman Pontiff, or by an Ecumenical Council, or obstinately rejects the teachings mentioned in canon 750 § 2 or in canon 752 and, when warned by the Apostolic See or by the Ordinary, does not retract;

1) qui, praeter casum de quo in can. 1364 § 1, doctrinam a Romano Pontifice vel a Concilio Oecumenico damnatam docet vel doctrinam, de qua in can. 750 § 2 vel in can. 752, pertinaciter respuit, et ab Apostolica Sede vel ab Ordinario admonitus non retractat;

2° a person who in any other way does not obey the lawful command or prohibition of the Apostolic See or the Ordinary or Superior and, after being warned, persists in disobedience.

2) qui aliter Sedi Apostolicae, Ordinario, vel Superiori legitime praecipienti vel prohibenti non obtemperat, et post monitum in inoboedientia persistit.

B) Canon 598 of the Code of Canons of the Eastern Churches will now have two paragraphs: the first will present the text of the existing canon and the second will contain a new text. Thus canon 598, in its complete form, will read as follows:

B) Can. 598 Codicis Canonum Ecclesiarum Orientalium posthac duas paragraphos habebit, quarum prima constet textu vigentis canonis, altera vero novo textu sit ornata, ita ut ipse can. 598 absolute sic sonet:

Canon 598 – § 1. Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All Christian faithful are therefore bound to avoid any contrary doctrines.

Can. 598 § 1. Fide divina et catholica ea omnia credenda sunt, quae verbo Dei scripto vel tradito, uno scilicet deposito fidei Ecclesiae commisso continentur et simul ut divinitus revelata proponuntur sive ab Ecclesiae magisterio sollemni sive ab eius magisterio ordinario et universali, quod quidem communi adhaesione christifidelium sub ductu sacri magisterii manifestatur; tenentur igitur omnes christifideles quascumque devitare doctrinas eisdem contrarias.

§ 2. Furthermore, each and everything set forth definitively by the Magisterium of the Church regarding teaching on faith and morals must be firmly accepted and held; namely, those things required for the holy keeping and faithful exposition of the deposit of faith; therefore, anyone who rejects propositions which are to be held definitively sets himself against the teaching of the Catholic Church.

§ 2. Firmiter etiam amplectenda ac retinenda sunt omnia et singula quae circa doctrinam de fide vel moribus ab Ecclesiae magisterio definitive proponuntur, scilicet quae ad idem fidei depositum sancte custodiendum et fideliter exponendum requiruntur; ideoque doctrinae Ecclesiae catholicae adversatur qui easdem propositiones definitive tenendas recusat.

Canon 1436 § 2 of the Code of Canons of the Eastern Churches, consequently, will receive an appropriate reference to canon 598 § 2, so that it will now read:

In can. 1436 § 2 Codicis Canonum Ecclesiarum Orientalium congruenter addantur verba, quae ad can. 598 § 2 se referant, ita ut ipse can. 1436 posthac absolute sic sonet:

Canon 1436 – § 1. Whoever denies a truth which must be believed with divine and catholic faith, or who calls into doubt, or who totally repudiates the Christian faith, and does not retract after having been legitimately warned, is to be punished as a heretic or an apostate with a major excommunication; a cleric moreover can be punished with other penalties, not excluding deposition.

Can. 1436 § 1. Qui aliquam veritatem fide divina et catholica credendam denegat vel eam in dubium ponit aut fidem christianam ex toto repudiat et legitime monitus non resipiscit, ut haereticus aut apostata excommunicatione maiore puniatur, clericus praeterea aliis poenis puniri potest non exclusa depositione.

§ 2. In addition to these cases, whoever obstinately rejects a teaching that the Roman Pontiff or the College of Bishops, exercising the authentic Magisterium, have set forth to be held definitively, or who affirms what they have condemned as erroneous, and does not retract after having been legitimately warned, is to be punished with an appropriate penalty.

§ 2. Praeter hos casus, qui pertinaciter respuit doctrinam, quae a Romano Pontifice vel Collegio Episcoporum magisterium authenticum exercentibus ut definitive tenenda proponitur, vel sustinet doctrinam quae ut erronea damnata est, nec legitime monitus resipiscit, congrua poena puniatur.

5. We order that everything decreed by us in this Apostolic Letter, given motu proprio, be established and ratified, and we prescribe that the insertions listed above be introduced into the universal legislation of the Catholic Church, that is, into the Code of Canon Law and into the Code of Canons of the Eastern Churches, all things to the contrary notwithstanding.

5. Quaecumque vero a Nobis hisce Litteris Apostolicis Motu Proprio datis decreta sunt, ea omnia firma ac rata esse iubemus et inserenda praecipimus in legis latione universali Catholicae Ecclesiae, respective in Codice Iuris Canonici et in Codice Canonum Ecclesiarum Orientalium, sicuti supra demonstratum est, contrariis quibuslibet rebus non obstantibus.

Given in Rome, at St Peter’s, on 18 May, in the year 1998, the twentieth of our Pontificate.

Datum Romae, apud Sanctum Petrum, die XVIII mensis Maii, anno MCMXCVIII, Pontificatus Nostri vicesimo.

JOHN PAUL II

(1) CONGREGATION FOR THE DOCTRINE OF THE FAITH, Profession of Faith and Oath of Fidelity, (9 January 1989): AAS 81 (1989), 105.

(1) CONGREGATIO PRO DOCTRINA FIDEI, Professio Fidei et Iusiurandum fidelitatis in suscipiendo officio nomine Ecclesiae exercendo, 9 Ianuarii 1989, in AAS 81/1989, p. 105.

(2) Cf. Code of Canon Law, Canon 833.

(2) Cfr Codex Iuris Canonici, can. 833.

(3) Cf. Code of Canon Law, Canon 747 § 1; Code of Canons of the Eastern Churches, Canon 595 § 1.

(3) Cfr Codex Iuris Canonici, can. 747 § 1; Codex Canonum Ecclesiarum Orientalium, can. 595 § 1.

(4) Cf. SECOND VATICAN ECUMENICAL COUNCIL, Dogmatic Constitution on the Church Lumen Gentium, 25; Dogmatic Constitution on Divine Revelation Dei Verbum, 5; CONGREGATION FOR THE DOCTRINE OF THE FAITH, Instruction on the Ecclesial Vocation of the Theologian Donum veritatis (24 May 1990), 15: AAS 82 (1990), 1556.

(4) Cfr SACROSANCTUM CONCILIUM OECUMENICUM VATICANUM II, Constitutio dogmatica Lumen gentium, De Ecclesia, n. 25, 21 Novembris 1964, in AAS 57/1965, pp. 29-31; Constitutio dogmatica Dei Verbum, De divina Revelatione, 18 Novembris 1965, n. 5, in AAS 58/1966, p. 819; CONGREGATIO PRO DOCTRINA FIDEI, Instructio Donum veritatis, De ecclesiali theologi vocatione, 24 Maii 1990, n. 15, in AAS 82/1990, p. 1556.

(5) Code of Canon Law, Canon 750 – Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All are therefore bound to avoid any contrary doctrines.

(5) Codex Iuris Canonici, can. 750 - Fide divina et catholica ea omnia credenda sunt quae verbo Dei scripto vel tradito, uno scilicet fidei deposito Ecclesiae commisso, continentur, et insimul ut divinitus revelata proponuntur sive ab Ecclesiae magisterio sollemni, sive ab eius magisterio ordinario et universali, quod quidem communi adhaesione christifidelium sub ductu sacri magisterii manifestatur; tenentur igitur omnes quascumque devitare doctrinas iisdem contrarias.

(6) Code of Canons of the Eastern Churches, Canon 598 – Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All Christian faithful are therefore bound to avoid any contrary doctrines.

(6) Codex Canonum Ecclesiarum Orientalium, can. 598 - Fide divina et catholica ea omnia credenda sunt, quae verbo Dei scripto vel tradito, uno scilicet deposito fidei Ecclesiae commisso continentur et simul ut divinitus revelata proponuntur sive ab Ecclesiae magisterio sollemni sive ab eius magisterio ordinario et universali, quod quidem communi adhaesione christifidelium sub ductu sacri magisterii manifestatur; tenentur igitur omnes christifideles quascumque devitare doctrinas eisdem contrarias.

(7) Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Instruction on the Ecclesial Vocation of the Theologian Donum veritatis (24 May 1990), 17: AAS 82 (1990), 1557.

(7) Cfr CONGREGATIO PRO DOCTRINA FIDEI, Instructio Donum veritatis, De ecclesiali theologi vocatione, 24 Maii 1990, n. 17, in AAS 82/1990, p. 1557.

(8) Code of Canon Law, Canon 752 – While the assent of faith is not required, a religious submission of intellect and will is to be given to any doctrine which either the Supreme Pontiff or the College of Bishops, exercising their authentic Magisterium, declare upon a matter of faith and morals, even though they do not intend to proclaim that doctrine by definitive act. Christ’s faithful are therefore to ensure that they avoid whatever does not accord with that doctrine.

(8) Codex Iuris Canonici, can. 752 - Non quidem fidei assensus, religiosum tamen intellectus et voluntatis obsequium praestandum est doctrinae, quam sive Summus Pontifex sive Collegium Episcoporum de fide vel de moribus enuntiant, cum magisterium authenticum exercent, etsi definitivo actu eandem proclamare non intendant; christifideles ergo devitare curent quae cum eadem non congruant.

(9) Code of Canons of the Eastern Churches, Canon 599 – While the assent of faith is not required, a religious submission of intellect and will is to be given to any doctrine which either the Supreme Pontiff or the College of Bishops, exercising their authentic Magisterium, declare upon a matter of faith and morals, even though they do not intend to proclaim that doctrine by definitive act. Christ’s faithful are therefore to ensure that they avoid whatever does not accord with that doctrine.

(9) Codex Canonum Ecclesiarum Orientalium, can. 599 - Non quidem fidei assensus, religiosum tamen intellectus et voluntatis obsequium praestandum est doctrinae de fide et de moribus, quam sive Romanus Pontifex sive Collegium Episcoporum enuntiant, cum magisterium authenticum exercent, etsi definitivo actu eandem proclamare non intendunt; christifideles ergo curent, ut devitent, quae cum eadem non congruunt.

(10) Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Instruction on the Ecclesial Vocation of the Theologian Donum veritatis (24 May 1990), 16: AAS 82 (1990), 1557.

(10) Cfr CONGREGATIO PRO DOCTRINA FIDEI, Instructio Donum veritatis, De ecclesiali theologi vocatione, 24 Maii 1990, n. 16, in AAS 82/1990, p. 1557.

***

CONGREGATION FOR THE DOCTRINE OF THE FAITH

NOTA DOCTRINALIS PROFESSIONIS FIDEI

Doctrinal Commentary
on the Concluding Formula of the Professio fidei

FORMULAM EXTREMAM ENUCLEANS

1. From her very beginning, the Church has professed faith in the Lord, crucified and risen, and has gathered the fundamental contents of her belief into certain formulas. The central event of the death and resurrection of the Lord Jesus, expressed first in simple formulas and subsequently in formulas that were more developed,¹ made it possible to give life to that uninterrupted proclamation of faith, in which the Church has handed on both what had been received from the lips of Christ and from his works, as well as what had been learned "at the prompting of the Holy Spirit".²

1. Inde ab ipsis primordiis Ecclesia fidem in Dominum crucifixum et resuscitatum formulis summam credendi conglobantibus usa profitebatur. Cuius summae medulla, id est mors et resurrectio Domini Iesu Christi, imprimis formulis simplicibus, deinde plenioribus^[1] declarata, professionum fidei seriem continuam edere permisit in quibus Ecclesia sive ea quae ab ore operibusque Christi acceperat, sive quae « a Spiritu Sancto suggerente »^[2] didicerat, tradebat.

The same New Testament is the singular witness of the first profession proclaimed by the disciples immediately after the events of Easter: "For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he was buried; that he was raised on the third day in accordance with the Scriptures; that he appeared to Cephas, then to the Twelve".³

Ipsum Novum Testamentum testis est praecipuus primae professionis discipulorum statim post eventus Paschales effectae: « Tradidi enim vobis in primis, quod et accepi, quoniam Christus mortuus est pro peccatis nostris secundum Scripturas et quia sepultus est et quia suscitatus est tertia die secundum Scripturas et quia visus est Cephae et post haec Duodecim ».^[3]

2. In the course of the centuries, from this unchangeable nucleus testifying to Jesus as Son of God and as Lord, symbols witnessing to the unity of the faith and to the communion of the churches came to be developed. In these, the fundamental truths which every believer is required to know and to profess were gathered together. Thus, before receiving Baptism, the catechumen must make his profession of faith. The Fathers too, coming together in Councils to respond to historical challenges that required a more complete presentation of the truths of the faith or a defense of the orthodoxy of those truths, formulated new creeds which occupy "a special place in the Church's life"⁴ up to the present day. The diversity of these symbols expresses the richness of the one faith; none of them is superseded or nullified by subsequent professions of faith formulated in response to later historical circumstances.

2. Saeculorum decursu ex hac medulla immutabili Iesum Filium Dei et Dominum declarante symbola unitatem fidei et communionem Ecclesiarum testimonio confirmantia sunt orta. In illis veritates principales singulis fidelibus cognoscendae et profitendae continentur. Idcirco, antequam Baptismate lavetur, catechumenus professionem fidei pronuntiare debet. Etiam Patres ad concilia congregati, ut usui vitae necessario alias alio quippe qui veritates fidei plenius exhibendas necnon orthodoxiam defendendam postularet, praesto essent, nova exaraverunt symbola quae usque ad hodiernum diem « in vita Ecclesiae locum obtinent prorsus particularem ».^[4] In varietate illorum symbolorum unica eminet fides nec ullum symbolum a posteriore professione fidei secundum nova rerum adiuncta concepta exsuperatum vel supervacaneum est redditum.

3. Christ's promise to bestow the Holy Spirit, who "will guide you into all truth", constantly sustains the Church on her way.⁵ Thus, in the course of her history, certain truths have been defined as having been acquired though the Holy Spirit's assistance and are therefore perceptible stages in the realization of the original promise. Other truths, however, have to be understood still more deeply before full possession can be attained of what God, in his mystery of love, wished to reveal to men for their salvation.⁶

3. Domini Christi promissio Spiritus Sancti donandi, qui « deducet... in omnem veritatem »,^[5] Ecclesiam itinerantem perpetuo sustinet. Ideo saeculis elapsis quaedam veritates tamquam Spiritus Sancti auxilio comparatae sunt definitae, qua de causa itinera visibilia ad promissionem primariam adimplendam habentur. Aliae tamen veritates adhuc altius sunt intellegendae, antequam plene comprehendatur id quod Deus mysterio amoris hominibus ad eorum salutem obtinendam revelare voluit.^[6]

In recent times too, in her pastoral care for souls, the Church has thought it opportune to express in a more explicit way the faith of all time. In addition, the obligation has been established for some members of the Christian faithful, called to assume particular offices in the community in the name of the Church, to publicly make a profession of faith according to the formula approved by the Apostolic See.⁷

Nuperrime quoque Ecclesia ob studium pastorale opportunum duxit fidem priscam apertius explanare. Praeterea quibusdam fidelibus ad munera peculiaria nomine Ecclesiae in communitate fungenda vocatis traditum est officium coram omnibus professionis fidei iuxta formulam a Sede Apostolica approbatam pronuntiandae.^[7]

4. This new formula of the Professio fidei restates the Nicene-Constantinopolitan Creed and concludes with the addition of three propositions or paragraphs intended to better distinguish the order of the truths to which the believer adheres. The correct explanation of these paragraphs deserves a clear presentation, so that their authentic meaning, as given by the Church's Magisterium, will be well understood, received and integrally preserved.

4. Haec nova Professionis fidei formula symbolum Nicaenum-Constantinopolitanum rursus proponens ad finem perducitur tribus sententiis seu commatibus additis, quorum finis est ordines veritatis quibus fidelis adhaereat melius discernere. Operae pretium est horum commatum explanationem enucleare ita ut sensus primarius a Magisterio Ecclesiae praebitus bene intellegatur, recipiatur, integre conservetur.

In contemporary usage, the term 'Church' has come to include a variety of meanings, which, while true and consistent, require greater precision when one refers to the specific and proper functions of persons who act within the Church. In this area, it is clear that, on questions of faith and morals, the only subject qualified to fulfil the office of teaching with binding authority for the faithful is the Supreme Pontiff and the College of Bishops in communion with him.⁸ The Bishops are the "authentic teachers" of the faith, "endowed with the authority of Christ",⁹ because by divine institution they are the successors of the Apostles "in teaching and in pastoral governance": together with the Roman Pontiff they exercise supreme and full power over all the Church, although this power cannot be exercised without the consent of the Roman Pontiff.¹⁰

Hodiernis quidem temporibus verbum « Ecclesia » variis significationibus imbuitur quae, licet verae et congruentes, tamen distinctius sunt designandae, cum de muneribus peculiaribus et propriis agatur eorum qui in Ecclesia operam dant. Quod ad quaestiones fidei vel disciplinae moralis spectat patet tantum Summum Pontificem et Collegium Episcoporum in communione cum ipso commorantium auctoritate docendi fidelesque obligandi pollere.^[8] Episcopi enim « doctores authentici » fidei sunt « seu auctoritate Christi praediti »,^[9] quia divina institutione Apostolis successerunt « in magisterio et regimine pastorali »; illi una simul cum Romano Pontifice supremam plenamque potestatem in universam Ecclesiam exercent, quae quidem potestas nonnisi Romano Pontifice consentiente exerceri potest.^[10]

5. The first paragraph states: "With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgement or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed". The object taught in this paragraph is constituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable.¹¹

5. Primi commatis formula: « Firma fide quoque credo ea omnia quae in verbo Dei scripto vel tradito continentur et ab Ecclesia sive sollemni iudicio sive ordinario et universali Magisterio tamquam divinitus revelata credenda proponuntur » affirmatur obiectum docendi in omnibus doctrinis fidei divinae et catholicae constitui quae ab Ecclesia tamquam divinitus et rite revelatae, et ut tales immutabiles, proponuntur.^[11]

These doctrines are contained in the word of God, written or handed down, and defined with a solemn judgement as divinely revealed truths either by the Roman Pontiff when he speaks 'ex cathedra,' or by the College of Bishops gathered in council, or infallibly proposed for belief by the ordinary and universal Magisterium.

Huius generis doctrinae in Verbo Dei scripto seu tradito continentur atque sententia sollemni tamquam veritates divinitus revelatae sive a Romano Pontifice « ex cathedra » loquente sive a Collegio Episcoporum ad Concilium congregato definiuntur, sive dein a Magisterio ordinario et universali ad credendum infallibiliter proponuntur.

These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law.¹²

Hae doctrinae ex omnibus fidelibus assensum fidei theologalis exigunt. Proinde, si quis de iisdem contumaciter dubitaverit seu eas negaverit, censuram haereseos subibit, sicut in canonibus Codicis iuris canonici ad rem attinentibus indicatur.^[12]

6. The second proposition of the Professio fidei states: "I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals". The object taught by this formula includes all those teachings belonging to the dogmatic or moral area,¹³ which are necessary for faithfully keeping and expounding the deposit of faith, even if they have not been proposed by the Magisterium of the Church as formally revealed.

6. Professionis fidei sententia secunda asserit: « Firmiter etiam amplector ac retineo omnia et singula quae circa doctrinam de fide vel moribus ab eadem definitive proponuntur ». Huius formulae obiectum docendi comprehendit omnes doctrinas ad scientiam dogmaticam et moralem^[13] attinentes ad depositum fidei fideliter custodiendam et exponendam necessarias, licet a Magisterio Ecclesiae tamquam rite revelatae non sint propositae.

Such doctrines can be defined solemnly by the Roman Pontiff when he speaks 'ex cathedra' or by the College of Bishops gathered in council, or they can be taught infallibly by the ordinary and universal Magisterium of the Church as a 'sententia definitive tenenda'.¹⁴Every believer, therefore, is required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's Magisterium, and on the Catholic doctrine of the infallibility of the Magisterium in these matters.¹⁵ Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine¹⁶ and would therefore no longer be in full communion with the Catholic Church.

Huiusmodi doctrinae forma sollemni a Romano Pontifice « ex cathedra » loquente vel a Collegio Episcoporum ad Concilium congregatorum definiri possunt, aut a Magisterio ordinario et universali Ecclesiae ut « sententia definitive tenenda »^[14] doceri. Unusquisque autem fidelis iis veritatibus firmiter et definitive assentiri debet fide de auxilio a Spiritu Sancto Magisterio Ecclesiae praebito necnon doctrina catholica de infallibilitate Magisterii his in rebus innitens.^[15] Si quis illas negaverit, veritatem doctrinae catholicae^[16] respuere videbitur eoque ipso in communione cum Ecclesia catholica amplius non erit plena.

7. The truths belonging to this second paragraph can be of various natures, thus giving different qualities to their relationship with revelation. There are truths which are necessarily connected with revelation by virtue of an historical relationship, while other truths evince a logical connection that expresses a stage in the maturation of understanding of revelation which the Church is called to undertake. The fact that these doctrines may not be proposed as formally revealed, insofar as they add to the data of faith elements that are not revealed or which are not yet expressly recognized as such, in no way diminishes their definitive character, which is required at least by their intrinsic connection with revealed truth. Moreover, it cannot be excluded that at a certain point in dogmatic development, the understanding of the realities and the words of the deposit of faith can progress in the life of the Church, and the Magisterium may proclaim some of these doctrines as also dogmas of divine and catholic faith.

7. Veritates ad secundum comma pertinentes variae naturae esse possunt variaque indole imbuuntur, quod a relatione earundem cum revelatione pendet. Exstant enim veritates nexu historico cum revelatione necessarie coniunctae; aliae autem veritates conexionem logicam ostendunt quae iter est conscientiae circa eandem revelationem perficiendae ad quod absolvendum Ecclesia vocatur. Quamquam eae doctrinae ut rite revelatae non proponuntur quippe quae fidei elementa non revelata vel nondum ut talia expressim agnita addant, indoles tamen definitiva iis non deest quae etiam nexu interiore cum veritate revelata demonstratur. Praeterea infitiandum non est processu dogmatico maturescente intellegentiam tum rerum veritatum cum verborum depositi fidei in vita Ecclesiae progredi posse necnon Magisterium aliquas earum doctrinarum dogmata fidei divinae et catholicae proclamare valere.

8. With regard to the nature of the assent owed to the truths set forth by the Church as divinely revealed (those of the first paragraph) or to be held definitively (those of the second paragraph), it is important to emphasize that there is no difference with respect to the full and irrevocable character of the assent which is owed to these teachings. The difference concerns the supernatural virtue of faith: in the case of truths of the first paragraph, the assent is based directly on faith in the authority of the word of God (doctrines de fide credenda); in the case of the truths of the second paragraph, the assent is based on faith in the Holy Spirit's assistance to the Magisterium and on the Catholic doctrine of the infallibility of the Magisterium (doctrines de fide tenenda).

8. Quod ad naturam assensionis erga veritates quae vel tamquam divinitus revelatae ab Ecclesia proponuntur (in primo commate) vel tamquam definitivae sunt habendae (in secundo commate), magni est momenti in lucem proferre indolem assensionis erga utraque praecepta eodem modo esse plenam et irrevocabilem. Differentia ad virtutem supernaturalem fidei spectat: assensio enim erga veritates primi commatis recta via fide de auctoritate Verbi Dei innititur (doctrinae de fide credenda); fundamenta autem assensionis erga veritates secundi commatis in fide de auxilio a Spiritu Sancto Magisterio praebito et in doctrina catholica de infallibilitate Magisterii (doctrinae de fide tenenda) ponuntur.

9. The Magisterium of the Church, however, teaches a doctrine to be believed as divinely revealed (first paragraph) or to be held definitively (second paragraph) with an act which is either defining or non-defining. In the case of a defining act, a truth is solemnly defined by an 'ex cathedra' pronouncement by the Roman Pontiff or by the action of an ecumenical council. In the case of a non-defining act, a doctrine is taught infallibly by the ordinary and universal Magisterium of the Bishops dispersed throughout the world who are in communion with the Successor of Peter. Such a doctrine can be confirmed or reaffirmed by the Roman Pontiff, even without recourse to a solemn definition, by declaring explicitly that it belongs to the teaching of the ordinary and universal Magisterium as a truth that is divinely revealed (first paragraph) or as a truth of Catholic doctrine (second paragraph). Consequently, when there has not been a judgement on a doctrine in the solemn form of a definition, but this doctrine, belonging to the inheritance of the depositum fidei, is taught by the ordinary and universal Magisterium, which necessarily includes the Pope, such a doctrine is to be understood as having been set forth infallibly.¹⁷ The declaration of confirmation or reaffirmation by the Roman Pontiff in this case is not a new dogmatic definition, but a formal attestation of a truth already possessed and infallibly transmitted by the Church.

9. Utcumque Magisterium Ecclesiae doctrinam tamquam divinitus revelatam credendam (in primo commate) aut definitive retinendam (in secundo commate) actu definitivo aut non definitivo docet. Si de actu definitivo agitur, veritas sollemniter definitur pronuntiatione Romani Pontificis « ex cathedra » aut interventu Concilii Œcumenici. Si de actu non definitivo agitur, doctrina a Magisterio ordinario et universali Episcoporum qui ubique terrarum in communione cum Successore Petri versantur, infallibiliter docetur. Huiusmodi doctrina confirmari seu iterum affirmari potest a Romano Pontifice nulla etiam definitione sollemni pronuntiata declarante eandem doctrinam ad institutionem Magisterii ordinarii et universalis tamquam veritatem divinitus revelatam (in primo commate) aut tamquam veritatem doctrinae catholicae (in secundo commate) pertinere. Idcirco, cum de aliqua doctrina nullum in forma sollemni definitionis exstet iudicium, sed eadem a Magisterio ordinario et universali — in cuius numerum Papa necessarie confertur — doceatur quippe quae ad patrimonium depositi fidei respiciat, intellegenda est tunc tamquam infallibiliter proposita.^[17] Ergo Romani Pontificis declaratio confirmandi seu iterum affirmandi actus dogmatizationis novus non est, sed confirmatio formalis veritatis ab Ecclesia iam obtentae atque infallibiliter traditae.

10. The third proposition of the Professio fidei states: "Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act".

10. Tertia Professionis fidei sententia affirmat: « Insuper religioso voluntatis et intellectus obsequio doctrinis adhaereo quas sive Romanus Pontifex sive Collegium episcoporum enuntiant cum Magisterium authenticum exercent etsi non definitivo actu easdem proclamare intendant ».

To this paragraph belong all those teachings – on faith and morals – presented as true or at least as sure, even if they have not been defined with a solemn judgement or proposed as definitive by the ordinary and universal Magisterium. Such teachings are, however, an authentic expression of the ordinary Magisterium of the Roman Pontiff or of the College of Bishops and therefore require religious submission of will and intellect.¹⁸ They are set forth in order to arrive at a deeper understanding of revelation, or to recall the conformity of a teaching with the truths of faith, or lastly to warn against ideas incompatible with those truths or against dangerous opinions that can lead to error.¹⁹

Ad hoc comma pertinet omnis institutio de fide et de re morali tamquam vera aut saltem tamquam certa exhibita, licet iudicio sollemni non definita nec a Magisterio ordinario et universali tamquam definita proposita. Nihilominus tamen tales institutiones Magisterium ordinarium Romani Pontificis seu Collegii episcopalis authentice significant ideoque obsequium religiosum voluntatis et intellectus^[18] postulant. Proponuntur quidem ad altiorem revelationis intellegentiam obtinendam vel ad conformitatem alicuius doctrinae cum veritate fidei revocandam, vel tandem ad vigilantiam contra notiones ab iisdem veritatibus abhorrentes vel contra sententias periculosas atque in errores inducentes excitandam.^[19]

A proposition contrary to these doctrines can be qualified as erroneous or, in the case of teachings of the prudential order, as rash or dangerous and therefore 'tuto doceri non potest'.²⁰

Omne propositum talibus doctrinis contrarium falsum est iudicandum vel, si de institutione praecavendi causa facta agatur, temerarium seu periculosum ideoque « tuto doceri non potest ».^[20]

11. Examples. Without any intention of completeness or exhaustiveness, some examples of doctrines relative to the three paragraphs described above can be recalled.

11. Exempla. Nec absolute vel perfecte, sed tantum illustrandi causa quaedam exempla doctrinarum ad tria supra dicta commata pertinentium afferentur.

To the truths of the first paragraph belong the articles of faith of the Creed, the various christological dogmas²¹ and marian dogmas;²²the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace;²³the doctrine of the real and substantial presence of Christ in the Eucharist²⁴and the sacrificial nature of the eucharistic celebration;²⁵the foundation of the Church by the will of Christ;²⁶the doctrine on the primacy and infallibility of the Roman Pontiff;²⁷ the doctrine on the existence of original sin;²⁸the doctrine on the immortality of the spiritual soul and on the immediate recompense after death;²⁹the absence of error in the inspired sacred texts;³⁰the doctrine on the grave immorality of direct and voluntary killing of an innocent human being.³¹

Ad primi commatis veritates pertinent articuli fidei Credo, varia dogmata christologica^[21] et Mariana;^[22] doctrina institutionis sacramentorum a Christo eorumque efficacitas quod ad gratiam;^[23] doctrina de Christi praesentia reali et substantiali in eucharistia^[24] et celebrationis eucharisticae natura sacrifica;^[25] constitutio Ecclesiae voluntate Christi;^[26] doctrina de Romani Pontificis primatu et infallibilitate;^[27] doctrina de peccati originalis exsistentia;^[28] doctrina de animae spiritualis immortalitate et de remuneratione statim post mortem praesenti;^[29] absentia erroris in scriptis sacris inspiratis; ^[30] doctrina de gravi turpitudine occisionis hominis innocentis directae et voluntariae.^[31]

With respect to the truths of the second paragraph, with reference to those connected with revelation by a logical necessity, one can consider, for example, the development in the understanding of the doctrine connected with the definition of papal infallibility, prior to the dogmatic definition of the First Vatican Council. The primacy of the Successor of Peter was always believed as a revealed fact, although until Vatican I the discussion remained open as to whether the conceptual elaboration of what is understood by the terms 'jurisdiction' and 'infallibility' was to be considered an intrinsic part of revelation or only a logical consequence. On the other hand, although its character as a divinely revealed truth was defined in the First Vatican Council, the doctrine on the infallibility and primacy of jurisdiction of the Roman Pontiff was already recognized as definitive in the period before the council. History clearly shows, therefore, that what was accepted into the consciousness of the Church was considered a true doctrine from the beginning, and was subsequently held to be definitive; however, only in the final stage – the definition of Vatican I – was it also accepted as a divinely revealed truth.

Quod ad veritates secundi commatis respicit, id est illas necessitudine logica cum Revelatione conexas, exempli gratia notari licet incrementum intellegentiae doctrinae ad definitionem infallibilitatis Romani Pontificis attinentis ante dogma Concilii Vaticani I definitum. Successoris Petri primatus semper res revelata credebatur, tametsi usque ad Concilium Vaticanum I disceptabatur utrum notiones « iurisdictionis » et « infallibilitatis » pars interior revelationis essent an tantum effectus rationales. Quamquam eius indoles veritatis divinitus revelatae inter Concilium Vaticanum I est definita, nihilominus tamen doctrina de infallibilitate et de primatu iurisdictionis Romani Pontificis iam ante Concilium tamquam definitiva erat agnita. Historia igitur dilucide ostendit id quod conscientia Ecclesiae esset exceptum, inde a primordiis doctrinam veram esse habitum et deinceps definitivam retentum, sed tantum post ultimum gradum definitionis Concilii Vaticani I tamquam veritatem divinitus revelatam acceptum.

A similar process can be observed in the more recent teaching regarding the doctrine that priestly ordination is reserved only to men. The Supreme Pontiff, while not wishing to proceed to a dogmatic definition, intended to reaffirm that this doctrine is to be held definitively,³² since, founded on the written word of God, constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium.³³ As the prior example illustrates, this does not foreclose the possibility that, in the future, the consciousness of the Church might progress to the point where this teaching could be defined as a doctrine to be believed as divinely revealed.

Quod autem ad praeceptum recentius circa doctrinam de ordinatione sacerdotali viris tantummodo reservata spectat, similis progressus est considerandus. Summus Pontifex, qui ad definitionem dogmaticam pervenire noluerit, statuit tamen iterum affirmare talem doctrinam definitive^[32] esse retinendam quippe quae Verbo Dei scripto innitens continuo conservata et in Traditione Ecclesiae adhibita a Magisterio ordinario et universali infallibiliter esset proposita.^[33] Nihil impedit, ut exemplum superius demonstrare potest, quominus futuris temporibus conscientia Ecclesiae progrediatur ita ut talem doctrinam tamquam divinitus revelatam credendam definiat.

The doctrine on the illicitness of euthanasia, taught in the Encyclical Letter Evangelium Vitae, can also be recalled. Confirming that euthanasia is "a grave violation of the law of God", the Pope declares that "this doctrine is based upon the natural law and upon the written word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium".³⁴ It could seem that there is only a logical element in the doctrine on euthanasia, since Scripture does not seem to be aware of the concept. In this case, however, the interrelationship between the orders of faith and reason becomes apparent: Scripture, in fact, clearly excludes every form of the kind of self-determination of human existence that is presupposed in the theory and practice of euthanasia.

In memoriam revocare licet quoque doctrinam circa interdictionem euthanasiae in Litteris encyclicis Evangelium vitae praeceptam. Confirmans euthanasiam « gravem divinae Legis esse violationem », Pontifex Maximus explanat quod « haec doctrina lege naturali atque verbo Dei scripto adnixa, Ecclesiae Traditione traducitur atque Magisterio ordinario et universali explicatur ».^[34] Videretur doctrinae de euthanasia elementum mere rationale inesse, propterea quod Scriptura hanc notionem novisse non videtur. Alia ex parte hic mutuus eminet internexus inter ordinem fidei atque ordinem rationis: nam Scriptura ab omni forma vitae humanae semetipsam curantis evidenter abhorret, quae quidem in consuetudinem et rationem euthanasiae est coniecta.

Other examples of moral doctrines which are taught as definitive by the universal and ordinary Magisterium of the Church are: the teaching on the illicitness of prostitution³⁵and of fornication.³⁶

Alia exempla doctrinarum moralium quae tamquam definitivae a Magisterio ordinario et universali Ecclesiae docentur, sunt institutiones de interdictione prostitutionis^[35] et de interdictione fornicationis.^[36]

With regard to those truths connected to revelation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicae Curae on the invalidity of Anglican ordinations.³⁷[³⁷ Cf. DS 3315-3319.]

Exempla veritatum necessitudine historica cum revelatione conexarum quae definitive sunt retinendae, tamquam divinitus tamen revelatae declarari non possunt, haec sunt: electio Summi Pontificis legitima aut celebratio Concilii Œcumenici legitima, canonizatio sanctorum (facta dogmatica); Leonis XIII Litteris apostolicis Apostolicae Curae declaratio de ordinationum anglicanarum invaliditate.^[37]

As examples of doctrines belonging to the third paragraph, one can point in general to teachings set forth by the authentic ordinary Magisterium in a non-definitive way, which require degrees of adherence differentiated according to the mind and the will manifested; this is shown especially by the nature of the documents, by the frequent repetition of the same doctrine, or by the tenor of the verbal expression.³⁸

Inter exempla doctrinarum ad tertium comma pertinentium indicare licet institutiones a Magisterio authentico ordinario non definitive propositas quae varium adhaesionis gradum exigunt secundum sententiam et voluntatem sive documentorum natura, sive frequentia eandem doctrinam proponendi, sive tenore locutionis manifestatam.^[38]

12. With the different symbols of faith, the believer recognizes and attests that he professes the faith of the entire Church. It is for this reason that, above all in the earliest symbols of faith, this consciousness is expressed in the formula 'We believe'. As the Catechism of the Catholic Church teaches: "'I believe' (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. 'We believe' (Nicene-Constantinopolitan Creed) is the faith of the Church confessed by the Bishops assembled in council or more generally by the liturgical assembly of believers. 'I believe' is also the Church, our mother, responding to God by faith as she teaches us to say both 'I believe' and 'We believe'".³⁹

12. Variis symbolis fidei fidelis agnoscit ac testificatur se fidem totius Ecclesiae profiteri. Quamobrem in symbolis praesertim antiquioribus conscientia ecclesialis formula « Credimus » exprimitur. Ut Catechismus Catholicae Ecclesiae docet: « “Credo”: est fides Ecclesiae quam unusquisque credens personaliter profitetur, praesertim cum baptizatur. “Credimus”: est fides Ecclesiae quam Episcopi in Concilio profitentur congregati vel generalius quam liturgica credentium profitetur congregatio. “Credo”: est etiam Ecclesia, Mater nostra quae Deo fide respondet sua nosque docet dicere: “Credo”, “Credimus” ».^[39]

In every profession of faith, the Church verifies different stages she has reached on her path toward the definitive meeting with the Lord. No content is abrogated with the passage of time; instead, all of it becomes an irreplaceable inheritance through which the faith of all time, of all believers, and lived out in every place, contemplates the constant action of the Spirit of the risen Christ, the Spirit who accompanies and gives life to his Church and leads her into the fullness of the truth.

In unaquaque professione fidei Ecclesia varia itinera viae ad congressum cum Deo definitivum emensa eadem probat. Nulla decursu temporis sententia exsuperatur; immo omnes sententiae patrimonium quod substitui non potest, fiunt quo fides prisca, omnium et cuiusque loci actionem perennem contemplatur Spiritus Christi Resuscitati suam Ecclesiam comitantis atque vivificantis, ut eandem ad veritatis perducat plenitudinem.

Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul.

Romae, ex Sede Congregationis pro Doctrina Fidei, die 29 mensis Iunii A.D. MCMXCVIII.

Joseph Card. Ratzinger
Prefect

+ Iosephus Card. Ratzinger,
Praefectus

Tarcisio Bertone, S.D.B.
Archbishop Emeritus of Vercelli
Secretary

+ Tharsicius Bertone, S.D.B., Archiep. em. Vercellarum,
a Secretis

* AAS 90 (1998), 542-551.

¹ The simple formulas normally profess the messianic fulfilment in Jesus of Nazareth; cf. for example, Mk 8:29; Mt 16:16; Lk 9:20; Jn 20:31; Acts 9:22. The complex formulas, in addition to the resurrection, confess the principal events of the life of Jesus and their salvific meaning; cf. for example, Mk 12:35-36; Acts 2:23-24; 1 Cor 15:3-5; 1 Cor 16:22; Phil 2:7, 10-11; Col 1:15-20; 1 Pt 3:19-22; Rev 22:20. Besides the formulas of confession of faith relating to salvation history and to the historical event of Jesus of Nazareth, which culminates with Easter, there are professions of faith in the New Testament which concern the very being of Jesus: cf. 1 Cor 12:3: "Jesus is Lord". In Rom 10:9, the two forms of confession are found together.

[1] Formulae simplices adimpletionem Messianicam Iesu Nazareni profiteri solent; cf. exempli gratia, Mc 8,29; Mt 16,16; Lc 9,20; Io 20,31; Act 9,22. Formulae autem pleniores praeter resurrectionem eventus vitae Iesu principales eorumque sensum salvificum profitentur; cf. exempli gratia Mc 12,35-36; Act 2,23-24; 1 Cor 15,3-5; 1 Cor 16,22; Phil 2,7.10-11; Col 1,15-20; 1 Pe 3,19-22; Apoc 22,20. Praeter confessionis fidei formulas ad historiam salutis atque ad narrationem vitae Iesu Nazareni cuius culmen fuit Pascha, pertinentes, in Novo Testamento inveniuntur professiones fidei quae ad ipsam Iesu exsistentiam respiciant; cf. 1 Cor 12,3: «Dominus Iesus». Apud Rom 10,9 ambae confessionis formulae una inveniuntur.

² Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 1.

[2] Cf. Concilium Vaticanum II, Const. dogm. Dei Verbum, n. 7.

³ 1 Cor 15:3-5.

[3] 1 Cor 15,3-5.

⁴ Catechism of the Catholic Church, No. 193.

[4] Catechismus Catholicae Ecclesiae, n. 193.

⁵ Jn 16:13.

[5] Io l6,13.

⁶ Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 11.

[6] Cf. Concilium Vaticanum II, Const. dogm. Dei Verbum, n. 11.

⁷ Cf. Congregation for the Doctrine of the Faith, Profession of Faith and Oath of Fidelity: AAS 81 (1989), 104-106; CIC, can. 833.

[7] Cf. Congregatio pro Doctrina Fidei, Professio fidei et Iusiurandum fidelitatis, AAS 81 (1989), 104-106; CIC, can. 833.

⁸ Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen gentium, 25.

[8] Cf. Concilium Vaticanum II, Const. dogm. Lumen gentium, n. 25.

⁹ Ibid., 25.

[9] Ibid.

¹⁰ Cf. ibid., 22.

[10] Cf. Concilium Vaticanum II, Const. dogm. Lumen gentium, n. 22.

¹¹ Cf. DS 3074.

[11] Cf. DS 3074.

¹² Cf. CIC, cann. 750 and 751; 1364 § 1; CCEO, cann. 598; 1436 § 1.

[12] Cf. CIC, cann. 750 et 751; 1364 § 1; CCEO, cann. 598; 1436 § 1.

¹³Cf. Paul VI, Encyclical Letter Humanae Vitae, 4: AAS 60 (1968), 483; John Paul II, Encyclical Letter Veritatis Splendor, 36-37: AAS 85 (1993), 1162-1163.

[13] Cf. Paulus VI, Litt. enc. Humanae vitae, n. 4, AAS 60 (1968), 483; Ioannes Paulus II, Litt. enc. Veritatis splendor, nn. 36-37, AAS 85 (1993), 1162-1163.

¹⁴Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 25.

[14] Cf. Concilium Vaticanum II, Const. dogm. Lumen gentium, n. 25.

¹⁵ Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 8 and 10; Congregation for the Doctrine of the Faith, Declaration Mysterium Ecclesiae, 3: AAS 65 (1973), 400-401.

[15] Cf. Concilium Vaticanum II, Const. dogm. Dei Verbum, nn. 8 et 10; Congregatio pro Doctrina Fidei, Decl. Mysterium Ecclesiae, n. 3, AAS 65 (1973), 400-401.

¹⁶ Cf. John Paul II, Motu proprio Ad tuendam fidem (May 18, 1998).

[16] Cf. Ioannes Paulus II, Motu proprio Ad tuendam fidem, die 18 maii 1998.

¹⁷It should be noted that the infallible teaching of the ordinary and universal Magisterium is not only set forth with an explicit declaration of a doctrine to be believed or held definitively, but is also expressed by a doctrine implicitly contained in a practice of the Church's faith, derived from revelation or, in any case, necessary for eternal salvation, and attested to by the uninterrupted Tradition: such an infallible teaching is thus objectively set forth by the whole episcopal body, understood in a diachronic and not necessarily merely synchronic sense. Furthermore, the intention of the ordinary and universal Magisterium to set forth a doctrine as definitive is not generally linked to technical formulations of particular solemnity; it is enough that this be clear from the tenor of the words used and from their context.

[17] Oportet notetur institutionem infallibilem Magisterii ordinarli et universalis non tantum declaratione doctrinae credendae et definitive tenendae aperta proponi, sed etiam doctrina in Ecclesiae consuetudine fidei implicite contenta exprimi, cum ea a Revelatione derivetur aut utcumque ad salutem aeternam sit necessaria atque Traditionis continuae testimonio confirmata: cuiusmodi institutio infallibilis a toto corpore episcopali reapse proponi videtur sensu etiam diachronico nec necessarie solummodo synchronico intellects Praeterea Magisterii ordinarii et universalis consilium doctrinae tamquam definitivae proponendae a formulis technicis nimis sollemnibus pendere non solet: satis est hoc tenore verborum eorumque nexu patefieri.

¹⁸Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 25; Congregation for the Doctrine of the Faith, Instruction Donum Veritatis, 23: AAS 82 (1990), 1559-1560.

[18] Cf. Concilium Vaticanum II, Const. dogm. Lumen gentium, n. 25; Congregatio pro Doctrina Fidei, Instructio Donum veritatis, n. 23, AAS 82 (1990), 1559-1560.

¹⁹Cf. Congregation for the Doctrine of the Faith, Instruction Donum Veritatis, 23 and 24: AAS 82 (1990), 1559-1561.

[19] Cf. Congregatio pro Doctrina Fidei, Instructio Donum veritatis, nn. 23 et 24, AAS 82 (1990), 1559-1561.

²⁰ Cf. CIC, cann. 752, 1371; CCEO, cann. 599, 1436 § 2.

[20] Cf. CIC, cann. 752; 1371; CCEO, cann. 599; 1436, 2.

²¹ Cf. DS 301-302.

[21] Cf. DS 301-302.

²² Cf. DS 2803; 3903.

[22] Cf. ibid., 2803; 3903.

²³ Cf. DS 1601; 1606.

[23] Cf. ibid., 1601; 1606.

²⁴ Cf. DS 1636.

[24] Cf. ibid., 1636.

²⁵ Cf. DS 1740; 1743.

[25] Cf. ibid., 1740; 1743.

²⁶ Cf. DS 3050.

[26] Cf. ibid., 3050.

²⁷ Cf. DS 3059-3075.

[27] Cf. ibid., 3059-3075.

²⁸ Cf. DS 1510-1515.

[28] Cf. ibid., 1510-1515.

²⁹ Cf. DS 1000-1002.

[29] Cf. ibid., 1000-1002.

³⁰ Cf. DS 3293; Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, 11.

[30] Cf. ibid., 3293; Concilium Vaticanum II, Const. dogm. Dei Verbum, II.

³¹ Cf. John Paul II, Encyclical Letter Evangelium Vitae, 57: AAS 87 (1995), 465.

[31] Cf. Ioannes Paulus II, Litt. enc. Evangelium vitae, n. 57, AAS 87 (1995), 465.

³² Cf. John Paul II, Apostolic Letter Ordinatio Sacerdotalis, 4: AAS 86 (1994), 548.

[32] Cf. Ioannes Paulus II, Litt. apost. Ordinatio sacerdotalis, n. 4, AAS 86 (1994), 548.

³³ Cf. Congregation for the Doctrine of the Faith, Response to a Dubium Concerning the Teaching Contained in the Apostolic Letter "Ordinatio Sacerdotalis": AAS 87 (1995), 1114.

[33] Cf. Congregatio pro Doctrina Fidei, Responsum ad dubium circa doctrinam in Epist. apost. «Ordinatio sacerdotalis» traditam, AAS 87 (1995), 1114.

³⁴ John Paul II, Encyclical Letter Evangelium Vitae, 65: AAS 87 (1995), 475.

[34] Ioannes Paulus II, Litt. enc. Evangelium vitae, n. 65, AAS 87 (1995), 477.

³⁵ Cf. Catechism of the Catholic Church, No. 193.

[35] Cf. Catechismus Catholicae Ecclesiae, n. 2355.

³⁶ Cf. Catechism of the Catholic Church, No. 2353.

[36] Cf. ibid., 2353.

³⁷ Cf. DS 3315-3319.

[37] Cf. DS 3315-3319.

³⁸ Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen Gentium, 25;Congregation for the Doctrine of the Faith, Instruction Donum Veritatis, 17, 23 and 24: AAS 82 (1990), 1557-1558, 1559-1561.

[38] Cf. Concilium Vaticanum II, Const. dogm. Lumen gentium, n. 25; Congregatio pro Doctrina Fidei, Instructio Donum veritatis, nn. 17, 23 et 24, AAS 82 (1990), 1557-1558, 1559-1561.

³⁹ Catechism of the Catholic Church, No. 167.

[39] Catechismus Catholicae Ecclesiae, n. 167.