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