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[From the Brief to Charles of Dalberg, Archbishop of Mainz, November 8, 1803]
2705 Dz 1600 "To the doubts proposed to him the Supreme Pontiff, among other remarks, responds": The decision of lay tribunals and of Catholic assemblies by which the nullity of marriages is chiefly declared, and the dissolution of their bond attempted, can have no strength and absolutely no force in the sight of the Church. . . .
2706 Dz 1601
Those pastors who would approve these nuptials by their presence and confirm them with their blessing would commit a very grave fault and would betray their sacred ministry. For they should not be called nuptials, but rather adulterous unions. . . .
[From the epistle "Magno et acerbo" to the Archbishop of Mohileff, September 3, 1816]
Dz 1602 We were overcome with great and bitter sorrow when We learned that a pernicious plan, by no means the first, had been undertaken, whereby the most sacred books of the Bible are being spread everywhere in every vernacular tongue, with new interpretations which are contrary to the wholesome rules of the Church, and are skillfully turned into a distorted sense. For, from one of the versions of this sort already presented to Us we notice that such a danger exists against the sanctity Of purer doctrine, so that the faithful might easily drink a deadly poison from those fountains from which they should drain "waters of saving wisdom" (Si 15,3). . . .
2710 Dz 1603 For you should have kept before your eyes the warnings which Our predecessors have constantly given, namely, that, if the sacred books are permitted everywhere without discrimination in the vulgar tongue, more damage will arise from this than advantage. Furthermore, the Roman Church, accepting only the Vulgate edition according to the well-known prescription (see n.785 f.) of the Council of Trent, disapproves the versions in other tongues and permits only those which are edited with the explanations carefully chosen from writings of the Fathers and Catholic Doctors, so that so great a treasure may not be exposed to the corruptions of novelties, and so that the Church, spread throughout the world, may be "of one tongue and of the same speech" (Gn 11,1).
2711 Dz 1604 Since in vernacular speech we notice very frequent interchanges, varieties, and changes, surely by an unrestrained license of Biblical versions that changelessness which is proper to the divine testimony would be utterly destroyed, and faith itself would waver, when, especially, from the meaning of one syllable sometimes an understanding about the truth of a dogma is formed. For this purpose, then, the heretics have been accustomed to make their low and base machinations, in order that by the publication of their vernacular Bibles, (of whose strange variety and discrepancy they, nevertheless, accuse one another and wrangle) they may, each one, treacherously insert their own errors wrapped in the more holy apparatus of divine speech. "For heresies are not born," St. Augustine used to say, "except when the true Scriptures are not well understood and when what is not well understood in them is rashly and boldly asserted.'' * But, if we grieve that men renowned for piety and wisdom have, by no means rarely, failed in interpreting the Scriptures, what should we not fear if the Scriptures, translated into every vulgar tongue whatsoever, are freely handed on to be read by an inexperienced people who, for the most part, judge not with any skill but with a kind of rashness? . . .
2712 Dz 1605 Therefore, in that famous letter of his to the faithful of the Church at Meta, Our predecessor, Innocent III, * quite wisely prescribes as follows: "In truth the secret mysteries of faith are not to be exposed to all everywhere, since they cannot be understood by all everywhere, but only by those who can grasp them with the intellect of faith. Therefore, to the more simple the Apostle says: "I gave you milk to drink as unto little ones in Christ, not meat" (1Co 3,2). For solid food is for the elders, as he said: "We speak wisdom . . . among the perfect" (1Co 2,6); "for I judged not myself to know anything among you, but Jesus Christ and Him Crucified" (1Co 2,2). For so great is the depth of Divine Scripture that not only the simple and the unlettered, but even the learned and prudent are not fully able to explore the understanding of it. Therefore, Scripture says that many "searching have failed in their search" (Ps 63,7).
Dz 1606 "So it was rightly stated of old in the divine law, that even the beast which touched the mountain should be stoned" (He 12,20 Ex 19,12) lest, indeed, any simple and ignorant person should presume to reach the sublimity of Sacred Scripture, or to preach it to others. For it is written: Seek not the things that are too high for thee (Si 3,22) Therefore, the Apostle warns "not to be more wise than it behooveth to be wise, but to be wise unto sobriety" (Rm 12,3). But, noteworthy are the Constitutions, not only of Innocent III, just mentioned, but also of Pius IV, * Clement VIII, * and Benedict XIV * in which the precaution was laid down that, if Scripture should be easily open to all, it would perhaps become cheapened and be exposed to contempt, or, if poorly understood by the mediocre, would lead to error. But, what the mind of the Church is in regard to the reading and interpretation of Scripture your fraternity may know very clearly from the excellent Constitution of another of Our predecessors, CLEMENT XI, "Unigenitus," in which those doctrines were thoroughly condemned in which it was asserted that it is useful and necessary to every age, to every place, to every type of person to know the mysteries of Sacred Scripture, the reading of which was to be open to all, and that it was harmful to withdraw Christian people from it, nay more, that the mouth of Christ was closed for the faithful when the New Testament was snatched from their hands [Propositions of Quesnel 79-85; n.1429-1435].
[From the Encyclical "Ubi primum,' May 5, 1824]
Dz 1607 . . . The wickedness of our enemies is progressing to such a degree that, besides the flood of pernicious books hostile in themselves to religion' they are endeavoring to turn to the harm of religion even the Sacred Literature given to us by divine Providence for the progress of religion itself. It is not unknown to you, Venerable Brethren, that a certain "Society," commonly called "Biblical," is boldly spreading through the whole world, which, spurning the traditions of the Holy Fathers and against the well-known decree [see n. 786] of the Council of Trent, is aiming with all its strength and means toward this: to translate--or rather mistranslate--the Sacred Books into the vulgar tongue of every
Dz 1608 And to avert this plague, Our predecessors have published many Constitutions [e.g., PIUS VII; see n. 1602 ff.]. . . . We, also, in accord with our Apostolic duty, encourage you, Venerable Brothers, to be zealous in every way to remove your flock away from these poisonous pastures. "Reprove, entreat, be instant in season, out of season, in all patience and doctrine" (2Tm 4,2), so that your faithful people, clinging exactly to the regulations of our Congregation of the Index, may be persuaded that, "if the Sacred Books are permitted everywhere without discrimination in the vulgar tongue, more harm will arise there from than advantage, because of the boldness of men." Experience demonstrates the truth of this and, besides other Fathers, St. Augustine has declared in these words: "For not . . ." [see n.1604].
[Response of Pius Vlll to the Bishop of Rheims,* given in audience, August 18, 1830]
2722 Dz 1609 The Bishop of Rheims in France explains that. . ., the confessors of his diocese do not hold the same opinion concerning the profit received from money given as a loan to business men, in order that they may be enriched thereby. There is bitter dispute over the meaning of the Encyclical Letter, "Vix pervenit" [see n. 1475ff.]. On both sides arguments are produced to defend the opinion each one has embraced, either favorable to such profit or against it. Thence come quarrels, dissensions, denial of the sacraments to many business men engaging in that method of making money, and countless damage to souls.
2723 To meet this harm to souls, some confessors think they can hold a middle course between both opinions. If anyone consults them about gain of this sort, they try to dissuade him from it. If the penitent perseveres in his plan of giving money as a loan to business men, and objects that an opinion favorable to such a loan has many patrons, and moreover, has not been condemned by the Holy See, although more than once consulted about it, then these confessors demand that the penitent promise to conform in filial obedience to the judgment of the Holy Pontiff whatever it may be, if he should intervene; and having obtained this promise, they do not deny them absolution, although they believe an opinion contrary to such a loan is more probable. If a penitent does not confess the gain from money given as a loan, and appears to be in good faith, these confessors, even if they know from other sources that gain of this sort has been taken by him and is even now being taken they absolve him, making no interrogation about the matter, because they fear that the penitent, being advised to make restitution or to refrain from such profit, will refuse.
2724 Dz 1610 Therefore the said Bishop of Rheims inquires:
1. Whether he can approve the method of acting on the part of these latter confessors.
2. Whether he could encourage other more rigid confessors who come to consult him to follow the plan of action of those others until the Holy See brings out an express opinion on this question.
Pius Vlll responded:
To 1: They are not to be disturbed. To II: Provided for in the first.
[Declarations about a response of PIUS VIII *]
Dz 1611 A. To the doubts of the Bishop of Viviers: *
1 "Whether the aforesaid judgment of the Most Holy Pontiff must be understood as its words sound, and aside from the title of the law of the prince, about which the Most Eminent Cardinals speak in these responses, so that it is just a matter of a loan made to business men.
2. "Or whether the title from the law of the prince, about which the Eminent Cardinals speak, must be so understood that it is enough that the law of the prince declares that it is licit for anyone to agree about a gain made from a loan only, as happens in the civil code of the Franks, without saying that it (law of the prince) grants the right to receive such gain."
The Congregation of the Holy Office responded August 31, 1831: This has been taken care of in the decree of Wednesday, August 18, 1830, and let the decrees be given.
2743 Dz 1612 B. To the doubt of the Bishop of Nicea:
"Whether penitents, who have taken a moderate gain from a loan only, under title of the law, in doubtful or bad faith, can be sacramentally absolved without the imposition of the burden of restitution, provided they are sincerely sorry for the sin committed because of doubtful or bad faith, and are ready in filial obedience to observe the commands of the Holy See."
The Congregation of the Holy' Office responded fan. 17, 1838:
Yes, provided they are ready to observe the commands of the Holy See. . . .*
[From the Encyclical "Mirari vos arbitramur," Aug. 15, 1832]
2730 Dz 1613 Now we examine another prolific cause of evils by which, we lament, the Church is at present afflicted, namely indifferentism, or that base opinion which has become prevalent everywhere through the deceit of wicked men, that eternal salvation of the soul can be acquired by any profession of faith whatsoever, if morals are conformed to the standard of the just and the honest. . . . And so from this most rotten source of indifferentism flows that absurd and erroneous opinion, or rather insanity, that liberty of conscience must be claimed and defended for anyone.
2731 Dz 1614 Indeed, to this most unhealthy error that full and immoderate liberty of opinions which is spreading widely to the destruction of the sacred and civil welfare opens the way, with some men repeatedly asserting with supreme boldness that some advantage flows therefrom to religion itself. But "what death of the soul is worse than freedom for error?" Augustine used to say [ep. 166* ]. For, since all restraint has been removed by which men are kept on the paths of truth, since their nature inclined to evil is now plunging headlong, we say that the "bottom of the pit" has truly been opened, from which John (Ap 9,3) saw "smoke arising by which the sun was darkened with locusts" coming out of it to devastate the earth. . . .
Dz 1615 Nor can we foresee more joyful omens for religion and the state from the wishes of those who desire that the Church be separated from the State, and that the mutual concord of the government with the sacred ministry be broken. For it is certain that that concord is greatly feared by lovers of this most shameless liberty, which has always been fortunate and salutary for the ecclesiastical and the civil welfare.
2732 Dz 1616 Having embraced with paternal affection those especially who have applied their mind particularly to the sacred disciplines and to philosophic questions, encourage and support them so that they may not, by relying on the powers of their own talents alone, imprudently go astray from the path of truth into the way of the impious. Let them remember "that God is the guide of wisdom and the director of the wise" (cf. Sg 7,15), and that it is not possible to learn to know God without God, who by means of the Word teaches men to know God. * It is characteristic of the proud, or rather of the foolish man to test the mysteries of faith "which surpasseth all understanding" (Ph 4,7) by human standards, and to entrust them to the reasoning of our mind, which by reason of the condition of our human nature is weak and infirm.
[From the Encyclical, "Singular) nos affecerant gaudio" to the Bishops of France, June 25, 1834]
Dz 1617 But it is a very mournful thing, by which the ravings of human reason go to ruin when someone is eager for revolution and, against the advice of the Apostle, strives "to be more wise than it behooveth to be wise" (cf. Rm 12,3), and trusting too much in himself, affirms that truth must be sought outside of the Catholic Church in which truth itself is found far from even the slightest defilement of error, and which therefore, is called and is "the pillar and ground of the truth" (1Tm 3 1Tm 15). But you well understand, Venerable Brothers, that We are here speaking in open disapproval of that false system of philosophy, not so long ago introduced, by which, because of an extended and unbridled desire of novelty, truth is not sought where it truly resides, and, with a disregard for the holy and apostolic traditions, other vain, futile, uncertain doctrines, not approved by the Church are accepted as true, on which very vain men mistakenly think that truth itself is supported and sustained.
[From the Brief "Dum acerbissimas," Sept. 26, 1835]
Dz 1618 To increase the anxieties by which we are overwhelmed day and night because of this (namely, persecutions of the Church), the following calamitous and highly lamentable circumstance is added: Among those who strive in behalf of religion by published works some dare to intrude themselves insincerely, who likewise wish to seem and who show that they are fighting on behalf of the same religion, in order that, though retaining the appearance of religion yet despising the truth, they can the more easily seduce and pervert the incautious "by philosophy" or by their false philosophic treatises "and vain deceit" (Col 2,8), and hence deceive the people and extend helping hands more confidently to the enemies who openly rage against it (religion). Therefore, when the impious and insidious labors of any one of these writers have become known to us, we have not delayed by means of our encyclicals and other Apostolic letters to denounce their cunning and depraved plans, and to condemn their errors, and, at the same time, to expose the deadly deceits by which they very cunningly endeavor to overthrow completely the divine constitution of the Church and ecclesiastical discipline, nay, even the whole public order itself. Indeed, it has been proved by a very sad fact that at length, laying aside the veil of pretense, they have already raised on high the banner of hostility against whatever power has been established by God.
2738 Dz 1619 But this alone is not the most grievous cause for mourning. For in addition to those who, to the scandal of all Catholics, have given themselves over to the enemy, to add to our bitter sorrow we see some entering even into the study of theology who, through a desire and passion for novelty "ever learning and never attaining to the knowledge of the truth" (2Tm 3,7), are teachers of error, because they have not been disciples of truth. In fact, they infect sacred studies with strange and unapproved doctrines, and they do not hesitate to profane even the office of teacher, if they hold a position in the schools and academies; they are known to falsify the most sacred deposit of faith itself, while boasting that they are protecting it Among the teachers of this sort of error, because of his constant and almost universal reputation throughout Germany, George Hermes is numbered as one who boldly left the royal path, which universal tradition and the most Holy Fathers have marked out in explaining and vindicating the truths of faith; nay, even haughtily despising and condemning it, he is now building a darksome way to error of all kinds on positive doubt as a basis for all theological inquiry, and on the principle which states that reason is the chief norm and only medium whereby man can acquire knowledge of supernatural truths. . . .
2739 Dz 1620 Therefore, we ordered that these books be handed over to the theologians most skilled in the German language to be diligently scrutinized in every part. . . . At length ... [the most Eminent Cardinal Inquisitors], weighing each and everything with great care, as the gravity of the matter demanded, judged that the author "was growing vain in his thoughts" (Rm 1,21), and had woven into the said works many absurd ideas foreign to the teaching of the Catholic Church; but especially concerning the nature of faith and the rule of things to be believed, about Sacred Scripture, tradition, revelation, and the teaching office of the Church; about motives of credibility, about proofs by which the existence of God is wont to be established and confirmed; about the essence of God Himself, His holiness, justice, liberty, and His purpose in works which the theologians call external; and also about the necessity of grace, the distribution of it and of gifts, recompense of awards, and the infliction of penalties, about the state of our first parents, original sin, and the powers of fallen man;
2740 these same books, inasmuch as they contain doctrines and propositions respectively false, rash, captious, inducive to skepticism and indifferentism, erroneous, scandalous, injurious to Catholic schools, destructive of divine faith, suggesting heresy and other things condemned by the Church (the Most Eminent Cardinals) decree must be prohibited and condemned.
Dz 1621 And so we condemn and reject the aforesaid books wherever and in whatever idiom, in every edition or version so far published or to be published in the future, which God forbid, under tenor of these present letters, and we further command that they be placed on the Index of forbidden books.
[Theses written by Bautain under order of his bishop, Sept. 8, 1840]
2751 Dz 1622 1. Reason can prove with certitude the existence of God and the infinity of His perfections. Faith, a heavenly gift, is posterior to revelation; hence it cannot be brought forward against an atheist to prove the existence of God [cf. n. 1650].
2752 Dz 1623 2. The divinity of the Mosaic revelation is proved with certitude by the oral and written tradition of the synagogue and of Christianity.
2753 Dz 1624 3. Proof drawn from the miracles of Jesus Christ, sensible and striking for eyewitnesses, has in no way lost its force and splendor as regards subsequent generations. We find this proof with all certitude in the authenticity of the New Testament, in the oral and written tradition of all Christians. By this double tradition we should demonstrate it (namely, revelation) to those who either reject it or, who, not having admitted it, are searching for it.
2754 Dz 1625 4. We do not have the right to expect from an unbeliever that he admit the resurrection of our divine Savior before we shall have proposed definite proofs to him; and these proofs are deduced by reason from the same tradition.
2755 Dz 1626 5. In regard to these various questions, reason precedes faith and should lead us to it [cf. n.1651].
2756 Dz 1627 6. Although reason was rendered weak and obscure by original sin, yet there remained in it sufficient clarity and power to lead us with certitude to a knowledge of the existence of God, to the revelation made to the Jews by Moses, and to Christians by our adorable Man-God.*
[From the decree of the Sacred Office under Paul V, Jan. 13. 1611, and Gregory XVI, Sept. 14, 1842]
2763 Dz 1628 1. Proposition:"that without doubt the sacrament of extreme unction can be validly administered with oil not consecrated by episcopal blessing." The Sacred Office on fan. 13, 1611, declared: it is destructive and very close to error.
2762 Dz 1629 2. Similarly, to the doubt: whether in a case of necessity as regards the validity of the sacrament of extreme unction, a parish priest could use oil blessed by himself.
The Sacred Office, Sept. 14, 1842, replied: negatively, according to the form of the decree of Thursday in the presence of His Holiness, Jan. 13, 1611, which resolution Gregory XVI approved on the same day.
From the Encyclical, "Inter praecipuas," May 6, 1844]
2771 Dz 1630 . . . Indeed, you are aware that from the first ages called Christian, it has been the peculiar artifice of heretics that, repudiating the traditional Word of God, and rejecting the authority of the Catholic Church ,they either falsify the Scriptures at hand, or alter the explanation of the meaning. In short, you are not ignorant of how much diligence and wisdom is needed to translate faithfully into another tongue the words of the Lord; so that, surely, nothing could happen more easily than that in the versions of these Scriptures, multiplied by the Biblical societies, very grave errors creep in from the imprudence or deceit of so many translators; further, the very multitude and variety of those versions conceal these errors for a long time to the destruction of many. However, it is of little or no interest at all to these societies whether the men likely to read these Bibles translated into the vulgar tongue, fall into some errors rather than others, provided they grow accustomed little by little to claiming free judgment for themselves with regard to the sense of the Scriptures, and also to despising the divine tradition of the Fathers which has been guarded by the teaching of the Catholic Church, and to repudiating the teaching office itself of the Church.
Dz 1631 Toward this end those same Biblical associates do not cease to slander the Church and this Holy See of PETER, as if it were attempting for these many centuries to keep the faithful people from a knowledge of the Sacred Scriptures; although, on the other hand, there are extant many very illuminating documents of remarkable learning which the Supreme Pontiffs and other Catholic bishops under their leadership, have used in these more recent times, that Catholic peoples might be educated more exactly according to the written and traditional word of God.
2772 Dz 1632 Among those rules, which have been written by the Fathers chosen by the Council of Trent and approved by Pius IV * . . . and set in the front part of the Index of prohibited books, in the general sanction of the statutes one reads that Bibles published in a vulgar tongue were not permitted to anyone, except to those to whom the reading of them was judged to be beneficial for the increase of their faith and piety. To this same rule, limited immediately by a new caution because of the persistent deceits of heretics, this declaration was at length appended by the authority of Benedict XIV, that permission is granted for reading vernacular versions which have been approved by the Apostolic See, or have been edited with annotations drawn from the Holy Fathers of the Church or from learned Catholic men. . . . All the aforesaid Biblical societies, condemned a short time ago by our predecessors, we again condemn with Apostolic authority.
Dz 1633 Hence, let it be known to everyone that all those will be guilty of a very grave fault in the eyes of God and of the Church who persume to enroll in any one of these societies, or to adapt their work to them or to favor them in any way whatsoever.
[From the Encyclical, "Qui pluribus," Nov. 9, 1846]
2775 Dz 1634 For you know, Venerable Brethren, that these hostile enemies of the Christian name, unhappily seized by a certain blind force of mad impiety, proceed with this rashness of thought that "opening their mouth unto blasphemies against God" (cf. Rev. Ap 13,6) with a boldness utterly unknown, are not ashamed to teach openly and publicly that the most holy mysteries of our religion are the fictions and inventions of men; that the teaching of the Catholic Church is opposed [see n. 1740] to the good and to the advantage of society, and they do not fear even to abjure Christ Himself and God. And, to delude the people more easily and to deceive especially the incautious and the inexperienced, and to drag them with themselves into error, they pretend that the ways to prosperity are known to them alone; and do not hesitate to arrogate to themselves the name of philosophers, just as if philosophy, which is occupied wholly in investigating the truth of nature, ought to reject those truths which the supreme and most clement God Himself, author of all nature, deigned to manifest to men with singular kindness and mercy, in order that men might obtain true happiness and salvation.
2776 Dz 1635 Hence, by a preposterous and deceitful kind of argumentation, they never cease to invoke the power and excellence of human reason, to proclaim it against the most sacred faith of Christ, and, what is more, they boldly prate that it (faith) is repugnant to human reason [see n. 1706]. Certainly, nothing more insane, nothing more impious, nothing more repugnant to reason itself can be imagined or thought of than this. For, even if faith is above reason, nevertheless, no true dissension or disagreement can ever be found between them, since both have their origin from one and the same font of immutable, eternal truth, the excellent and great God, and they mutually help one another so much that right reason demonstrates the truth of faith, protects it, defends it; but faith frees reason from all errors and, by a knowledge of divine things, wonderfully elucidates it, confirms, and perfects it [cf. n. 1799].
2777 Dz 1636
And with no less deceit certainly, Venerable Brothers, those enemies of divine revelation, exalting human progress with the highest praise, with a rash and sacrilegious daring would wish to introduce it into the Catholic religion, just as if religion itself were not the work of God but of men, or were some philosophical discovery which can be perfected by human means [cf. n. 1705]. Against such unhappily raving men applies very conveniently, indeed, what Tertullian deservedly made a matter of reproach to the philosophers of his own time: "Who have produced a stoic and platonic and dialectic Christianity.''* And since, indeed, our most holy religion has not been invented by human reason but has been mercifully disclosed to men by God, thus everyone easily understands that religion itself acquires all its force from the authority of the same God speaking, and cannot ever be drawn from or be perfected by human reason.
2778 Dz 1637 Indeed, human reason, lest it be deceived and err in a matter of so great importance, ought to search diligently for the fact of divine revelation so that it can know with certainty that God has spoken, and so render to Him, as the Apostle so wisely teaches, "a rational service" (Rm 12,1). For who does not know, or cannot know that all faith is to be given to God who speaks, and that nothing is more suitable to reason itself than to acquiesce and firmly adhere to those truths which it has been established were revealed by God, who can neither deceive nor be deceived?
2779 Dz 1638
But, how many, how wonderful, how splendid are the proofs at hand by which human reason ought to be entirely and most clearly convinced that the religion of Christ is divine, and that "every principle of our dogmas has received its root from above, from the Lord of the heavens,"* and that, therefore, nothing is more certain than our faith, nothing more secure, that there is nothing more holy and nothing which is supported on firmer principles. For, in truth, this faith is the teacher of life, the index of salvation, the expeller of all faults, and the fecund parent and nurse of virtues, confirmed by the birth, life, death, resurrection, wisdom, miracles, prophecies of its author and consummator, Christ Jesus; everywhere resplendent with the light of a supernatural teaching and enriched with the treasures of heavenly riches, especially clear and significant by the predictions of so many prophets, by the splendor of so many miracles, by the constancy of so many martyrs, by the glory of so many saints, revealing the salutary laws of Christ and acquiring greater strength every day from these most cruel persecutions, (this faith) has pervaded the whole earth by land and sea, from the rising to the setting of the sun, under the one standard of the Cross, and also, having overcome the deceits of idolaters and torn away the mist of errors and triumphed over enemies of every kind, it has illuminated with the light of divine knowledge all peoples, races, nations, howsoever barbarous in culture and different in disposition, customs, laws, and institutions; and has subjected them to the most sweet yoke of Christ Himself, "announcing peace" to all, "announcing good" (Is 52,7). All of this certainly shines everywhere with so great a glory of divine wisdom and power that the mind and intelligence of each one clearly understands that the Christian Faith is the work of God.
2780 Dz 1639
And so, human reason, knowing clearly and openly from these most splendid and equally strong proofs that God is the author of the same faith, can proceed no further; but, having completely cast aside and removed every difficulty and doubt, it should render all obedience to this faith, since it holds as certain that whatever faith itself proposes to man to be believed or to be done, has been transmitted by God.*
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