Denzinger EN 2939
2939 Dz 1739 39. The state of the commonwealth, inasmuch as it is the origin and source of all rights, exercises a certain right bound by no limits (26).
2940 Dz 1740 40. The doctrine of the Catholic Church is opposed to the good and to the advantages of human society (1 [see n. 1634], 4).
2941 Dz 1741 41. To the civil power, even if exercised by an infidel ruler, belongs the indirect negative power over sacred things; and hence to the same belongs not only the right which is called exsequatur but also the right, as they call it, of appeal as from an abuse (9).
2942 Dz 1742 42. In a conflict between the laws of both powers, the civil law prevails (9)
2943 Dz 1743 43. The lay power has the authority of rescinding, of declaring and making void the solemn agreements (commonly, concordats) made with the Apostolic See concerning the use of rights pertaining to ecclesiastical immunity, without its consent and even against its protests (7, 23).
2944 Dz 1744 44. The civil authority can interfere in matters which pertain to religion, morals, and spiritual government. Hence, it can judge about the instructions which the pastors of the Church, in accordance with their duty, issue as a guide to consciences; nay even, it can make decrees concerning the administration of the divine sacraments and the dispositions necessary to receive them (7, 26).
2945 Dz 1745 45. The entire government of the public schools in which the youth of any Christian state is instructed, episcopal seminaries being excepted for some reason, can and should be assigned to the civil authority; and assigned in such a way, indeed, that for no other authority is the right recognized to interfere in the discipline of the schools, in the system of studies, in the conferring of degrees, in the choice or approval of teachers (7, 10).
2946 Dz 1746 46, Nay, even in the seminaries themselves for the clergy, the plan of studies to be followed is subject to the civil authority 18
2947 Dz 1747 47. The best state of civil society demands that the peoples' schools which are open to all children of any class of people, and the public institutions in general which are destined for the teaching of literature and the more exact studies, and for caring for the education of youth, should be exempted from all authority, control, and power of the Church; and be subjected to the full authority of the civil and political power, exactly according to the pleasure of the rulers and the standard of current public opinion (31).
2948 Dz 1748 48. Catholic men can approve that method of instructing youth which has been divorced from Catholic Faith and the power of the Church, and which regards only, or at least primarily, the natural sciences and the purposes of social life on earth alone 31,
2949 Dz 1749 49. Civil authority can hinder bishops and the faithful people from freely and reciprocally communicating with the Roman Pontiff (26).
2950 Dz 1750 50. The lay authority has of itself the right of presenting bishops, and can compel them to enter upon the administration of their dioceses before they receive from the Holy See their canonical appointment and Apostolic Letters 18
2951 Dz 1751 51. Moreover, secular government has the right of deposing bishops from the exercise of their pastoral ministry, and is not bound to obey the Roman Pontiff in those matters which regard the institution of episcopates and bishops (8, 12.
2952 Dz 1752 52. The government can by its own right change the age prescribed by the Church for the religious profession of women as well as of men, and can prescribe for all religious orders that they should not admit anyone to the pronouncement of solemn vows without its permission ( 18)
2953 Dz 1753 53. The laws which pertain to the protection of the status of religious orders and to their rights and duties should be abrogated; indeed, the civil government can furnish aid to all those who wish to abandon the institute of the religious life which they once accepted, and to break their solemn vows; and likewise, it can suppress these same religious orders, as well as collegiate churches and simple benefices, even those of the right of patronage, and can lay claim to, and subject their property and revenues to the administration and will of the civil power 12. 14.
2954 Dz 1754 54. Kings and princes are not only exempt from the jurisdiction of the Church, but they also are superior to the Church in deciding questions of jurisdiction (8).
2955 Dz 1755 55. The Church is to be separated from the state, and the state from the Church 12.
2956 Dz 1756 56. The laws of morals by no means need divine sanction, and there is not the least need that human laws conform to the natural law, or receive the power of binding from God (26).
2957 Dz 1757 57. The science of philosophy and of morals, likewise the civil laws, can and should ignore divine and ecclesiastical authority (26).
2958 Dz 1758 58. Other powers should not be recognized except those which have their basis in the material (physical side of man), and all moral discipline and honesty should be employed to accumulate and increase wealth in any way whatsoever, and to satisfy man's pleasures (26, 28).
2959 Dz 1759 59. Right consists in a physical fact; all the duties of men are an empty name, and all human deeds have the force of right (26).
2960 Dz 1760 60. Authority is nothing more than numbers and the sum of material strengths (26).
2961 Dz 1761 61. The chance injustice of an act brings no detriment to the sanctity of the right (24).
2962 Dz 1762 62. The principle of "nonintervention" must be proclaimed and observed (22).
2963 Dz 1763 63. It is lawful to withhold obedience to legitimate rulers, indeed even to rebel (1, 2, 5, 20).
2964 Dz 1764 64. The violation of any most sacred oath, and even any criminal and disgraceful action repugnant to eternal law, not only must by no means be reproved, but is even altogether lawful and worthy of the highest praise, when it is done for love of country (4).
2965 Dz 1765 65. In no way can it be asserted that Christ raised matrimony to the dignity of a sacrament (9).
2966 Dz 1766 66. The sacrament of matrimony is nothing but an appendage to the contract and separable from it, and the sacrament itself consists merely in the nuptial blessing (9).
2967 Dz 1767 67. By natural law the bond of matrimony is not indissoluble, and in various cases divorce, properly so-called, can be sanctioned by civil authority (9, 12. [see n. 1640]).
2968 Dz 1768 68. The Church does not have the power to establish impediments nullifying marriage; but that power belongs to civil authority by which the existing impediments should be removed (8).
2969 Dz 1769 69. The Church in later centuries began to introduce diriment impediments, not by its own right, but by making use of a right which it had borrowed from the civil power (9).
2970 Dz 1770 70. The canons of the Council of Trent which impose the censure of anathema on those who have the boldness to deny to the Church the power of introducing diriment impediments [see n. 973 f.], are either not dogmatic, or are to be understood in accordance with this borrowed power (9).
2971 Dz 1771 71. The formula of the Council of Trent [see n. 990] does not oblige under penalty of nullity where the civil law prescribes another formula, and wishes to validate a marriage by the intervention of this new formula (9).
2972 Dz 1772 72. Boniface VIII was the first to declare that the vow of chastity taken in ordination renders marriages invalid (9).
2973 Dz 1773 73. A true marriage can exist between Christians by virtue of a purely civil contract; and it is false to assert that the contract of marriage between Christians is always a sacrament; or, that there is no contract if the sacrament is excluded (9, II, 12. [see n. 1640] 23).
2974 Dz 1774 74. Matrimonial cases and betrothals by their very nature belong to the civil court (9, 12. [see n. 1640]).
1774a N.B. Two other errors can contribute to this subject: about abolishing the celibacy of the clergy, and concerning the state of matrimony to be preferred to the state of virginity. The first is thoroughly discussed in the Encyclical Epistle, "Qui pluribus," Nov. 9, 1846 (1); the second in the Apostolic Letter "Multiplices inter," June 10, 1851 (8).
2975 Dz 1775 75. The sons of the Christian and Catholic Church dispute about the compatibility of the temporal power with the spiritual (9).
2976 Dz 1776 76. The abolition of the civil power which the Apostolic See possesses, would be extremely conducive to the liberty and prosperity of the Church (4, 6).
1776a N.B. Besides these errors explicitly noted, many others are implicitly condemned, by setting forth and declaring the doctrine which all Catholics should hold firmly regarding the civil power of the Roman Pontiff. Doctrine of this sort is lucidly set forth in the Allocution, "Quibus quantisque," April 20, 1849 (4); in the Allocution, "Si semper antea,' May 20, 1850 (6); in the Apostolic Letter, "Cum catholica ecclesia," March 26, 1860 (20); in the Allocution, "Novos et ante,,, September 28, 1860 (22), in the Allocution, "lamdudum cernimus,'' March 18, 1861, (24); in the Allocution, "Maxima quidem," June 9, 1862 (26).
2977 Dz 1777 77. In this age of ours it is no longer expedient that the Catholic religion should be the only religion of the state, to the exclusion of all i other cults whatsoever 16].
2978 Dz 1778 78. Hence in certain regions of Catholic name, it has been laudably sanctioned by law that men immigrating there be allowed to have public exercises of any form of worship of their own (12).
2979 Dz 1779 79. For it is false that the civil liberty of every cult, and likewise, the full power granted to all of manifesting openly and publicly any kind of opinions and ideas, more easily leads to the corruption of the morals and minds of the people, and to the spread of the evil of indifferentism (18).
2980 Dz 1780 80. The Roman Pontiff can and should reconcile and adapt himself to progress, liberalism, and the modern civilization (24).
3000 Dz 1781 But now, with the bishops of the whole world sitting and judging with us, gathered together in this Ecumenical Council by Our authority in the Holy Spirit, We, having relied on the Word of God, written and transmitted as We have received it, sacredly guarded and accurately explained by the Catholic Church, from this chair of PETER, in the sight of all, have determined to profess and to declare the salutary doctrine of Christ, after contrary errors have been proscribed and condemned by the power transmitted to Us by God.
3001 Dz 1782 [The one, living, and true God and His distinction from all things.] * The holy, Catholic, Apostolic, Roman Church believes and confesses that there is one, true, living God, Creator and Lord of heaven and earth, omnipotent, eternal, immense, incomprehensible, infinite in intellect and will, and in every perfection; who, although He is one, singular, altogether simple and unchangeable spiritual substance, must be proclaimed distinct in reality and essence from the world; most blessed in Himself and of Himself, and ineffably most high above all things which are or can be conceived outside Himself [can. 1-4].
3002 Dz 1783 [ The act of creation in itself, and in opposition to modern errors, and the effect of creation] . This sole true God by His goodness and "omnipotent power," not to increase His own beatitude, and not to add to, but to manifest His perfection by the blessings which He bestows on creatures, with most free volition, "immediately from the beginning of time fashioned each creature out of nothing, spiritual and corporeal, namely angelic and mundane; and then the human creation, common as it were, composed of both spirit and body" [Lateran Council IV, see n. 428; can. 2 and 5]
3003 Dz 1784 [The result of creation] .But God protects and governs by His providence all things which He created, "reaching from end to end mightily and ordering all things sweetly" (cf. Sg 8,1). For "all things are naked and open to His eyes" (He 4,13), even those which by the free action of creatures are in the future.
3004 Dz 1785 [ The fact of positive supernatural revelation] .The same Holy Mother Church holds and teaches thatGod, the beginning and end of all things, can be known with certitude by the natural light of human reason from created things; "for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made" (Rm 1,20); nevertheless, it has pleased His wisdom and goodness to reveal Himself and the eternal decrees of His will to the human race in another and supernatural way, as the Apostle says: "God, who at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days hath spoken to us by His Son" (He 1,1 f; can. 1).
3005 Dz 1786 [ The necessity of revelation].Indeed, it must be attributed to this divine revelation that those things, which in divine things are not impenetrable to human reason by itself, can, even in this present condition of the human race, be known readily by all with firm certitude and with no admixture of error.* Nevertheless, it is not for this reason that revelation is said to be absolutely necessary, but because God in His infinite goodness has ordained man for a supernatural end, to participation, namely, in the divine goods which altogether surpass the understanding of the human mind, since "eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him" (1Co 2,9 1Co 2 and 1Co 3).
3006 Dz 1787 [The source of revelation].Furthermore, this supernatural revelation, according to the faith of the universal Church, as declared by the holy synod of Trent, is contained "in the written books and in the unwritten traditions which have been received by the apostles from the mouth of Christ Himself; or, through the inspiration of the Holy Spirit have been handed down by the apostles themselves, and have thus come to us" [Council of Trent, see n. 783]. And, indeed, these books of the Old and New Testament, whole with all their parts, just as they were enumerated in the decree of the same Council, are contained in the older Vulgate Latin edition, and are to be accepted as sacred and canonical. But the Church holds these books as sacred and canonical, not because, having been put together by human industry alone, they were then approved by its authority; nor because they contain revelation without error; but because, having been written by the inspiration of the Holy Spirit, they have God as their author and, as such, they have been handed down to the Church itself (can. 4).
3007 Dz 1788 [The interpretation of Sacred Scripture]. But, since the rules which the holy Synod of Trent salutarily decreed concerning the interpretation of Divine Scripture in order to restrain impetuous minds, are wrongly explained by certain men, We, renewing the same decree, declare this to be its intention: that, in matters of faith and morals pertaining to the instruction of Christian Doctrine, that must be considered as the true sense of Sacred Scripture which Holy Mother Church has held and holds, whose office it is to judge concerning the true understanding and interpretation of the Sacred Scriptures; and, for that reason, no one is permitted to interpret Sacred Scripture itself contrary to this sense, or even contrary to the unanimous agreement of the Fathers.
3008 Dz 1789 [ The definition of faith] .Since man is wholly dependent on God as his Creator and Lord, and since created reason is completely subject to uncreated truth, we are bound by faith to give full obedience of intellect and will to God who reveals [can. 1]. But the Catholic Church professes that this faith, which "is the beginning of human salvation" [cf. n. 801], is a supernatural virtue by which we, with the aid and inspiration of the grace of God, believe that the things revealed by Him are true, not because the intrinsic truth of the revealed things has been perceived by the natural light of reason, but because of the authority of God Himself who reveals them, who can neither deceive nor be deceived [can. 2]. For, "faith is," as the Apostle testifies, "the substance of things to be hoped for, the evidence of things that appear not" (He 11,1).
3009 Dz 1790 [That faith is consonant with reason ].However, in order that the "obedience" of our faith should be "consonant with reason" (cf. Rm 12,1), God has willed that to the internal aids of the Holy Spirit there should be joined external proofs of His revelation, namely: divine facts, especially miracles and prophecies which, because they clearly show forth the omnipotence and infinite knowledge of God, are most certain signs of a divine revelation, and are suited to the intelligence of all [can. 3 and 4]. Wherefore, not only Moses and the prophets, but especially Christ the Lord Himself, produced many genuine miracles and prophecies; and we read concerning the apostles: "But they going forth preached everywhere: the Lord working withal and confirming the word with signs that followed" (Mc 16,20). And again it is written: "And we have the more firm prophetical word: whereunto you do well to attend, as to a light that shineth in a dark place" (2P 1,19).
3010 Dz 1791 [ That faith in itself is a gift of God].Moreover, although the assent of faith is by no means a blind movement of the intellect, nevertheless, no one can "assent to the preaching of the Gospel," as he must to attain salvation, "without the illumination and inspiration of the Holy Spirit, who gives to all a sweetness in consenting to and believing in truth" (Council of Orange, see n.178 ff.). Wherefore, "faith" itself in itself, even if it "worketh not by charity" (cf. Ga 5,6), is a gift of God, and its act is a work pertaining to salvation, by which man offers a free obedience to God Himself by agreeing to, and cooperating with His grace, which he could resist [cf. n.797 f: can. 5].
3011 Dz 1792 [The object of faith] .Further, by divine and Catholic faith, all those things must be believed which are contained in the written word of God and in tradition, and those which are proposed by the Church, either in a solemn pronouncement or in her ordinary and universal teaching power, to be believed as divinely revealed.
3012 Dz 1793 [The necessity of embracing faith and retaining it] .But, since "without faith it is impossible to please God" (He 11,6) and to attain to the fellowship of His sons, hence, no one is justified without it; nor will anyone attain eternal life except "he shall persevere unto the end on it" (Mt 10,22 Mt 24,13). Moreover, in order that we may satisfactorily perform the duty of embracing the true faith and of continuously persevering in it, God, through His only-begotten Son, has instituted the Church, and provided it with clear signs of His institution, so that it can be recognized by all as the guardian and teacher of the revealed word.
3013 Dz 1794 [ The divine external aid for the fulfillment of the duty of Faith ]. For, to the Catholic Church alone belong all those many and marvelous things which have been divinely arranged for the evident credibility of the Christian faith. But, even the Church itself by itself, because of its marvelous propagation, its exceptional holiness, and inexhaustible fruitfulness in all good works; because of its catholic unity and invincible stability, is a very great and perpetual motive of credibility, and an incontestable witness of its own divine mission.
3014 [The divine internal aid to the same].By this it happens that the Church as "a standard set up unto the nations" (Is 11,12), both invites to itself those who have not yet believed, and makes its sons more certain that the faith, which they profess, rests on a very firm foundation. Indeed, an efficacious aid to this testimony has come from supernatural virtue. For, the most benign God both excites the erring by His grace and aids them so that they can "come to a knowledge of the truth" (1Tm 2,4), and also confirms in His grace those whom "He has called out of darkness into his marvelous light" (1P 2,9), so that they may persevere in this same light, not deserting if He be not deserted [see n. 804 ]. Wherefore, not at all equal is the condition of those, who, through the heavenly gift of faith, have adhered to the Catholic truth, and of those, who, led by human opinions, follow a false religion; for, those who have accepted the faith under the teaching power of the Church can never have a just cause of changing or doubting that faith [can. 6]. Since this is so, "giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light" (Col 1,12), let us not neglect such salvation, but "looking on Jesus, the author and finisher of faith" (He 12,2), "let us hold fast the confession of our hope without wavering" (He 10,23).
3015 Dz 1795 [ The twofold order of knowledge] .By enduring agreement the Catholic Church has held and holds that there is a twofold order of knowledge, distinct not only in principle but also in object: (1) in principle, indeed, because we know in one way by natural reason, in another by divine faith; (2) in object, however, because, in addition to things to which natural reason can attain, mysteries hidden in God are proposed to us for belief which, had they not been divinely revealed, could not become known [can. 1]. Wherefore, the Apostle, who testifies that God was known to the Gentiles "by the things that are made" (Rm 1,20), nevertheless, when discoursing about grace and truth which "was made through Jesus Christ" (cf. Jn 1,17) proclaims: "We speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory, which none of the princes of this world know. . . . But to us God hath revealed them by His Spirit For the Spirit searcheth all things, yea the deep things of God" (1Co 2,7-8 1Co 2,10). And the Only-begotten Himself "confesses to the Father, because He hath hid these things from the wise and prudent, and hath revealed them to little ones" (cf. Mt 11,25)
3016 Dz 1796 [The role of reason in teaching supernatur al truth ] .And, indeed, reason illustrated by faith, when it zealously, piously, and soberly seeks, attains with the help of God some understanding of the mysteries, and that a most profitable one, not only from the analogy of those things which it knows naturally, but also from the connection of the mysteries among themselves and with the last end of man; nevertheless, it is never capable of perceiving those mysteries in the way it does the truths which constitute its own proper object. For, divine mysteries by their nature exceed the created intellect so much that, even when handed down by revelation and accepted by faith, they nevertheless remain covered by the veil of faith itself, and wrapped in a certain mist, as it were, as long as in this mortal life, "we are absent from the Lord: for we walk by faith and not by sight" (2Co 5,6 f.),
3017 Dz 1797 [The impossibility of opposition between faith and reason ] .But, although faith is above reason, nevertheless, between faith and reason no true dissension can ever exist, since the same God, who reveals mysteries and infuses faith, has bestowed on the human soul the light of reason; moreover, God cannot deny Himself, nor ever contradict truth with truth. But, a vain appearance of such a contradiction arises chiefly from this, that either the dogmas of faith have not been understood and interpreted according to the mind of the Church, or deceitful opinions are considered as the determinations of reason. Therefore, "every assertion contrary to the truth illuminated by faith, we define to be altogether false" [Lateran Council V, see n. 738 ].
3018 Dz 1798 Further, the Church which, together with the apostolic duty of teaching, has received the command to guard the deposit of faith, has also, from divine Providence, the right and duty of proscribing "knowledge falsely so called" (1Tm 6,20), "lest anyone be cheated by philosophy and vain deceit" (cf. Col 2,8). Wherefore, all faithful Christians not only are forbidden to defend opinions of this sort, which are known to be contrary to the teaching of faith, especially if they have been condemned by the Church, as the legitimate conclusions of science, but they shall be altogether bound to hold them rather as errors, which present a false appearance of truth.
3019 Dz 1799 [ The mutual assistance of faith and reason, and the just freedom of science].And, not only can faith and reason never be at variance with one another, but they also bring mutual help to each other, since right reasoning demonstrates the basis of faith and, illumined by its light, perfects the knowledge of divine things, while faith frees and protects reason from errors and provides it with manifold knowledge. Wherefore, the Church is so far from objecting to the culture of the human arts and sciences, that it aids and promotes this cultivation in many ways. For, it is not ignorant of, nor does it despise the advantages flowing there from into human life; nay, it confesses that, just as they have come forth from "God, the Lord of knowledge" (1S 2,3), so, if rightly handled, they lead to God by the aid of His grace. And it (the Church) does not forbid disciplines of this kind, each in its own sphere, to use its own principles and its own method; but, although recognizing this freedom, it continually warns them not to fall into errors by opposition to divine doctrine, nor, having transgressed their own proper limits, to be busy with and to disturb those matters which belong to faith.
3020 Dz 1800 [The true progress of knowledge, both natural and revealed] .For, the doctrine of faith which God revealed has not been handed down as a philosophic invention to the human mind to be perfected, but has been entrusted as a divine deposit to the Spouse of Christ, to be faithfully guarded and infallibly interpreted. Hence, also, that understanding of its sacred dogmas must be perpetually retained, which Holy Mother Church has once declared; and there must never be recession from that meaning under the specious name of a deeper understanding [can. 3]. "Therefore . . . let the understanding, the knowledge, and wisdom of individuals as of all, of one man as of the whole Church, grow and progress strongly with the passage of the ages and the centuries; but let it be solely in its own genus, namely in the same dogma, with the same sense and the same understanding.'' *
3021 Dz 1801 1. [Against all errors about the existence of God the Creator] . If anyone shall have denied the one true God, Creator and Lord of visible and invisible things: let him be anathema [cf. n. 1782 ].
3022 Dz 1802 2. [Against materialism]. If anyone shall not be ashamed to affirm that nothing exists except matter: let him be anathema [cf. n. 1783].
3023 Dz 1803 3. [Against pantheism] .If anyone shall say that one and the same thing is the substance or essence of God and of all things: let him be anathema [cf. n.1782 ].
3024 Dz 1804 4. [ Against special forms of pantheism]. If anyone shall say that finite things, both corporeal and spiritual, or at least the spiritual, have emanated from the divine substance, or, that the divine essence by a manifestation or evolution of itself becomes all things, or, finally, that God is universal or indefinite being, because by determining Himself, He created all things distinct in genera, in species, and in individuals: let him be anathema.
3025 Dz 1805 5. [ Against pantheists and materialists].If anyone does not confess that the world and all things which are contained in it, both spiritual and material, as regards their whole substance, have been produced by God from nothing [cf. n. 1783 ],
[Against the Guentherians] , or, shall have said that God created not by a volition free of all necessity, but as necessarily as He necessarily loves Himself [cf. n. 1783],
[ Against the Guentherians and the Hermesians], or, shall have denied that the world was created to the glory of God: let him be anathema.
3026 Dz 1806 1. [Against those denying natural theology]. If anyone shall have said that the one true God, our Creator and our Lord, cannot be known with certitude by those things which have been made, by the natural light of human reason: let him be anathema [cf. 1785].
3027 Dz 1807
2. [Against the deists ] .If anyone shall have said that it is not possible nor expedient that through divine relation man be taught about God and the worship to be given to Him: let him be anathema [cf. n. 1786].
3028 Dz 1808 3. [Against the Progressionists]. If anyone shall have said that man cannot be drawn by divine power to a knowledge and perfection which is above the natural, but that he of himself can and ought to reach the possession of all truth and good by a continual progress: let him be anathema.
3029 Dz 1809 4. If anyone shall not accept the entire books of Sacred Scripture with all their divisions, just as the sacred Synod of Trent has enumerated them [see n. 783 f.], as canonical and sacred, or denies that they have been inspired by God: let him be anathema.
3031 Dz 1810 1. [Against the autonomy of reason]. If anyone shall have said that human reason is so independent that faith cannot be enjoined upon it by God: let him be anathema [cf. n. 1789 ].
3032 Dz 1811 2. [Some things must be held as true, which reason itself does not draw from itself]. If anyone shall have said, that divine faith is not distinguished from a natural knowledge of God and moral things, and that therefore it is not necessary to divine faith that revealed truth be believed because of the authority of God Who reveals it: let him be anathema [cf. n. 1789 ]
3033 Dz 1812 3. [In faith itself the rights of reason must be preserved]. If anyone shall have said that divine revelation cannot be made credible by external signs, and for this reason men ought to be moved to faith by the internal experience alone of each one, or by private inspiration: let him be anathema [cf. n. 1790].
3034 Dz 1813 4. [The demonstrability of revelation]. If anyone shall have said that miracles are not possible, and hence that all accounts of them, even those contained in Sacred Scripture, are to be banished among the fables and myths; or, that miracles can never be known with certitude, and that the divine origin of the Christian religion cannot be correctly proved by them: let him be anathema [cf. n. 1790].
3035 Dz 1814 5. [The liberty of faith and the necessity of grace: against Hermes (see n.1618 ff.) ]. If anyone shall have said that the assent of the Christian faith is not free, but is necessarily produced by proofs from human reasoning; or, that the grace of God is necessary only for that living faith "which worketh by charity" (Ga 5,6): let him be anathema [cf. n 1791]
3036 Dz 1815 6. [Against the positive doubt of Hermes (see n. 1619 )]. If anyone shall have said that the condition of the faithful and of those who have not yet come to the true faith is equal, so that Catholics can have a justcause of doubting the faith which they have accepted under the teaching power of the Church, by withholding assent until they have completed the scientific demonstration of the credibility and truth of their faith: let him be anathema [cf. n. 1794].
Denzinger EN 2939