Denzinger EN 3744
[From the Encyclical, "Lux veritatis,,' December 25, 1931]
Dz 2271 She (to be sure), by reason of the fact that she bore the Redeemer of the human race, in a certain manner is the most benign mother of us all, whom Christ the Lord wished to have as brothers (cf. Rm 8,29). Our predecessor of happy memory, Leo XIII,* so speaks: "Such did God show her to us, whom, by the very fact that He chose her as the Mother of His Only-begotten, He clearly endowed with maternal feelings which express nothing but love and kindness; such did Jesus Christ show her by His own deed, when He wished of His own will to be under and obedient to Mary, as son to mother; such did He declare her from the Cross when He committed her, as the whole human race, to John the disciple, to be cared for and cherished by Him" (Jn 19,26 f.); such, finally, did she herself give herself, who embraced with her great spirit that heritage of great labor left by her dying Son, and immediately began to exercise her maternal duties toward all.
[Response of the Biblical Commission, July 1, 1933]
3750 Dz 2272 I. Whether it is right for a Catholic person, especially when the authentic interpretation of the chief apostles has been given (Ac 2,24-33 Ac 13,35-37), so to interpret the words of Ps 15,10-11: "Thou wilt not leave my soul in hell; nor wilt thou give thy holy one to see corruption. Thou hast made known to me the ways of life," as if the sacred author did not speak of the resurrection of our Lord Jesus Christ'
---Reply: In the negative.
3751 Dz 2273 II. Whether it is permitted to assert that the words of Jesus Christ which are read in St. Matthew Mt 16,26: "For what cloth it profit a man, if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?"; and likewise the words which are found in St. Luke Lc 9,25: "For what is a man advantaged, if he gain the whole world, and lose himself, and cast away himself," do not in a literal sense have reference to the eternal salvation of the soul, but only to the temporal life of man, notwithstanding the tenor of the words themselves and their context, and also the unanimous Catholic interpretation?
---Reply: In the negative.
[From the Encyclical, "Ad catholic) sacerdotii," December 20, 1935]
Dz 2274 The human race has always experienced the need of priests, that is, of men who, by the office lawfully entrusted to them, are mediators between God and humanity; whose entire duty in life embraces those activities which pertain to the eternal Godhead, and who offer prayers, remedies, and sacrifices in the name of society, which is obliged in very fact to cherish religion publicly, to acknowledge God as the Supreme Lord and first beginning, to propose Him as its last end, to offer Him immortal thanks, and to offer Him propitiation. In fact, among all peoples, whose customs are known, provided they are not compelled to act against the most sacred laws of nature, attendants of sacred affairs are found, although very often they serve vain superstitions, and likewise wherever men profess some religion and wherever they erect altars, far from lacking priests, they venerate them with special honors.
Yet, when divine revelation shone forth, the sacerdotal office was distinguished by greater dignity; this dignity, indeed, in a hidden manner Melchisedech, priest and king (cf. Gn 14,18), foretells, whose example Paul the Apostle refers (cf. He 5,10 He 6,20 He 7,1-11,15), to the person and priesthood of Jesus Christ.
But if the attendant of sacred things, according to the famous definition of the same Paul, is a man "taken from amongst men," yet "ordained for men in the things that pertain to God" (He 5,1), his office surely looks not to human and transitory things, however much they seem worthy of regard and praise, but to divine and eternal things. . . .
In the sacred writings of the Old Testament, when the priesthood was established by the norms which Moses, influenced by the instigation and urging of God, had promulgated, special functions, duties, and rites were attributed to it. . . .
The priesthood of the Old Testament derived its majesty and glory from nothing other than the fact that it foretold that priesthood of the New and eternal Testament given by Jesus Christ, namely, that established by the blood of the true God and of the true man.
The Apostle of the Gentiles treating summarily and briefly of the greatness dignity, and office of the Christian priesthood expresses his opinion in these words, as it were, in a nutshell: "Let a man so account of us as of the ministers of Christ and the dispensers of the mysteries of God (1Co 4,1)
[From the Encyclical, "Ad catholici sacerdotii," December 20, 1935]
3755 Dz 2275 The minister of Christ is the priest; therefore, he is, as it were, the instrument of the divine Redeemer, that He may be able to continue through time His marvelous work which by its divine efficacy restored the entire society of men and brought it to a higher refinement. Rather, as we customarily say rightly and properly: "He is another Christ," since he enacts His role according to these words: "As the Father has sent me, I also send you" (Jn 20,21); and in the same way and through the voice of the angels his Master sings: "Glory to God in the highest," and exhorts peace "to men of good will" (cf. Luke Lc 2,14). . . .
3756 Such powers, conferred upon the special sacrament of the priesthood, since they become imprinted on his soul with the indelible character by which, like Him whose priesthood he shares, he becomes "a priest forever" (Ps 109,4), are not fleeting and transitory, but stable and permanent. Even if through human frailty he lapse into errors and disgraces, yet he will never be able to delete from his soul this sacerdotal character. And besides, through the sacrament of orders the priest not only acquires the sacerdotal character, not only high powers, but he is also made greater by a new and special grace, and by special helps, through which indeed---if only he will faithfully comply, by his free and personal cooperation, with the divinely efficient power of these heavenly gifts, surely he will be able worthily and with no dejection of spirit to meet the arduous duties of his ministry. . . .
From holy retreats [of spiritual exercises] of this kind such usefulness can also at times flow forth, that one, who has entered "in sortem Domini" not at the call of Christ Himself but induced by his earthly motives, may be able "to stir up the grace of God" (cf. 2Tm 1,6); for since he is now bound to Christ and the Church by an everlasting bond, he can accordingly do nothing but adopt the words of St. Bernard: "For the future make good your ways and your ambitions and make holy your ministry; if sanctity of life did not precede, at least let it follow." * The grace which is commonly given by God and is given in a special manner to him who accepts the sacrament of orders, will undoubtedly aid him, if he really desires it, no less for emending what in the beginning was planned wrongly by him, than for executing and taking care of the duties of his office.
[From the Encyclical, "Ad catholici sacerdotii," December 20, 1935]
3757 Dz 2276 Finally, the priest in this matter, also, performing the work of Jesus Christ, who "passed the whole night in the prayer of God" (Lc 6,12), and "always lived to make intercession for us" (He 7,25), is by office the intercessor with God for all; it is among his mandates to offer not only the proper and true sacrifice of the altar in the name of the Church to the heavenly Godhead, but also "the sacrifice of praise" (Ps 49,14) and common prayers; he, indeed, by the psalms, the supplications, and the canticles, which are borrowed in great measure from Sacred Scripture, daily, again and again discharges the duty of adoration due to God, and he performs the necessary office of such an accomplishment for men. . . .
3758 If private supplication is so powerful because of the solemn and great promises given by Jesus Christ (Mt 7,7-11 Mc 11,23 Lc 11,9-13), then the prayers, which are uttered in the Office in the name of the Church, the beloved spouse of the Redeemer, without doubt enjoy greater force and virtue.
[From the Encyclical, "Divini Redemptoris," March 19, 1937]
3774 Dz 2277  For in reality besides the justice which is called commutative, social justice also must be fostered which demands duties from which neither workingmen nor employers can withdraw themselves. Now it is the part of social justice to exact from the individual what is necessary for the common good. But just as in the case of the structure of any living body, there is no regard for the good of the whole, unless each individual member be endowed with all those things which they need to fulfill their roles, so in the case of the constitution and composition of the community, there can be no provision for the good of the whole society, unless the individual members, namely, men endowed with the dignity of personality, are supplied with all they need to exercise their social duties. If, then, provision is made for social justice, the rich fruits of active zeal will grow from economic life, which will mature in an order of tranquillity, and will give proof of the strength and solidarity of the state, just as the strength of the body is discerned from its undisturbed, complete, and fruitful functioning
(52] Social justice will not be satisfied unless workingmen can furnish for themselves and for their families a livelihood in a secure way, based on an acceptable salary consistent with reality; unless an opportunity is given them of acquiring a modest fortune for themselves, so as to avoid that plague of universal pauperism, which is so widely diffused, unless finally, opportune plans are made for their benefit, whereby the workers by means of public or private insurances may be able to have some provision for their old age, periods of illness, and unemployment. In this connection it is well to repeat what we said in the Encyclical Letter Quadragesimo anno": "Then only will the economic and social order be soundly established, etc." (see n. 2265].
(From the Encyclical, "Firmissimam constantiam," to the Mexican Bishops, March 28, 1937]
3775 Dz 2278 Surely it must be granted that for the development of the Christian life external aids, which are perceptible to the senses, are necessary, and likewise that the Church, as a society of men, has great need of a just freedom of action for the enjoyment and expansion of life, and that the faithful in civil society possess the right to live according to the dictates of reason and conscience.
Consequently, then, when the natural freedoms of the religious and civil order are impugned, Catholic citizens cannot endure and suffer this Yet the vindication of these rights and freedoms, according to attendant circumstances, can be more or less opportune, more or less strenuous
But you yourselves, Venerable Brothers, have often taught your faithful that the Church, despite serious trouble to herself, is the supporter of peace and order, and condemns all unjust rebellion and violence against constituted powers. Yet it has also been affirmed among you that, if at any time these powers manifestly impugn justice and truth, so as to overturn the foundations of authority, it is not evident why those citizens should be condemned who unite to protect themselves, and to preserve the nation by employing licit and proper means against those who abuse power to overthrow the state.
3776 But if the solution of this question necessarily depends on individual attendant circumstances, nevertheless some principles should be brought to light:
1. Such vindications have the nature of means, or of relative end, not of ultimate and absolute end.
2. These vindications, as means, should be licit actions, not evils in themselves.
3. Since the vindications themselves should be appropriate and proportionate to the end, they are to be applied insofar as they conduce entirely or in part to the proposed end, yet in such a manner that they do not bring greater evils to the community and justice, than the very evils to be reformed.
4. Now the uses of such means and the full exercise of civil and political rights, since they include also problems of a purely temporal and technical order or of violent defense, do not belong directly to the duty of Catholic Action, although to Catholic Action does belong the duty of instructing Catholic men in the right exercise of their proper rights, and in the defense of the same by just means, according to the demand of the common good.
5. The clergy and Catholic Action, since, because of the mission of peace and love entrusted to them, they are bound to unite all men "in the bond of peace" (Ep 4,3), should contribute very much to the prosperity of the nation, both by encouraging the union of citizens and classes, and by supporting all social initiatives which are not at odds with the doctrine and moral law of Christ.
[From the Encyclical, "Summi Pontificatus," October 20, 1939]
3780 Dz 2279 It is well established that the first and profound source of the evils by which the modern state is afflicted, from this fact, that the universal standard of morality is denied and rejected, not only in the private life of individuals but also in the state itself, and in the mutual relationships which exist between races and nations; that is, the natural law is being nullified by detraction and neglect.
This natural law rests on God as its foundation, the omnipotent creator and author of all, and likewise the supreme and most perfect legislator, the most wise and just vindicator of human actions. When the eternal Godhead is rashly denied, then the principle of all probity totters and sways, and the voice of nature becomes silent, or gradually is weakened, which teaches the unlearned as well as those who have not as yet acquired the experience of civilization what is right and what is not right; what is permitted, and what is not permitted, and warns them that some day they must render an account for their good and evil deeds before the Supreme Judge.
[From the same Encyclical, "Summi Pontificatus," October 20, 1939]
Dz 2280 [Pernicious error] is contained in the forgetfulness of that mutual relationship between men and of the love which both a common origin and the equality of the rational nature of all men demands, to whatever races they belong. . . . The Bible narrates that from the first marriage of man and woman all other men took their origin; and these, it relates, were divided into various tribes and nations, and were scattered over various parts of the world. . . . (Ac 17,26): Therefore, by a wonderful insight of mind we can behold and contemplate the human race as a unity, because of its common origin from the Creator, according to these words: "One God and Father of all, who is above all, and through all, and in us all" (Ep 4,6); and likewise, one in nature which consists of the materiality of the body and of the immortal and spiritual soul. . . .
[From the same Encyclical, "Summi Pontificatus," October 20, 1939]
3783 Dz 2281 Venerable Brothers, that opinion which attributes almost infinite power to the state not only is an error fatal to the internal life of nations and to the promotion of greater growth, but also does harm to the mutual relations of peoples, since it infringes upon that unity by which all nations should be contained in their relations with one another, strips international laws of their force and strength, and, paving the way to the violation of other laws, renders it very difficult for them to live together in peace and tranquillity.
3784 For the human race, although by the law of natural order established by God it is disposed into classes of citizens, and likewise into nations and states, yet is bound by mutual bonds in juridical and moral affairs, and coalesces into a single great congregation of peoples destined to pursue the common good of all nations, and is ruled by special norms which both preserve unity and direct them daily to more prosperous circumstances.
3785 Surely, there is no one who does not see, if rights are claimed for the state, which is quite absolute and responsible to no one, that this is entirely opposed to naturally ingrained law, and wholly refutes it; and it is clear, likewise, that such rights place at the discretion of rulers of the state the bonds lawfully agreed upon by which nations are joined to one another; and they impede an honest agreement of minds and mutual collaboration for helpful action. If, Venerable Brothers, properly organized and long lasting understandings between states demand this, the bonds of friendship, from which rich fruits arise, demand that peoples recognize the principles and norms of the natural law by which nations are joined to one another, and be obedient to the same. In similar fashion these same principles demand that for every nation its own liberty be preserved, and that those rights be assigned to all by which they may live and may advance day by day on the road of civil progress to more prosperous circumstances; finally, they demand that pacts entered upon, as exacted and sanctioned by international law, remain unimpaired and inviolable.
There is no doubt that then only can nations live peacefully together, then only can they be governed publicly by established bonds, when mutual trust exists between them; when all are convinced that the trust given will be preserved on both sides; finally when all accept these words as certain, "better is wisdom than weapons of war" (cf. Eccles. Qo 9,18); and, furthermore, when all are prepared to inquire into and discuss a matter more extensively, but not by force and threats to bring about a critical situation, if delays, disputes, difficulties, changes of front stand in the way, all of which indeed can arise not only from bad faith but also from a change of circumstances and from a mutual clash of individual interests.
3786 But then to separate the law of nations from the divine law, so that it depends upon the arbitrary decisions of the rulers of the state as its only foundation, is nothing other than to pull it down from its throne of honor and security, and to hand it over to a zeal which is excessive and concerned with private and public advantage, and which strives for nothing other than to assert its own rights and deny those of others.
Dz 2282 Surely, it must be affirmed that in the course of time, because of serious changes in attendant circumstances---which, while the pact was being made, were not foreseen, or perhaps could not even have been foreseen---either entire agreements or certain parts of these sometimes become unjust to either of the stipulating parties, or could seem so, or at least turn out exceedingly severe, or, finally, become such that they cannot be carried out to advantage. If this should happen refuge must necessarily, of course, be taken in a sincere and honest discussion, with a view to making opportune changes in the pact, or to composing an entirely new one. But, on the other hand, to hold proper pacts as fluid and fleeting things, and to attribute to oneself the tacit power, as often as one's own advantage seems to demand this, of infringing on the same of one's own free will, that is, without consulting, and overlooking the other party in the pact, certainly deprives states of due and mutual trust; and so the order of nature is completely destroyed, and peoples and nations are separated from one another as by precipitous and deep chasms.
[Decree of the Holy Office, February 24, 1940]
3788 Dz 2283 To the question proposed to the Supreme Sacred Congregation of the Holy Office; "Whether direct sterilization, either perpetual or temporary, is permitted on a man or a woman," the Most Eminent and Reverend Fathers, Doctors, and Cardinals, appointed to guard matters of faith and morals, on Thursday, the 21st day of February, 1940, have decided that the following answer must be given:
"In the negative, and indeed that it is prohibited by the law of nature, and that, insofar as it pertains to eugenic sterilization, it has already been disapproved by the decree of this Congregation, on the 21st day of March, I 93 I.
[From an address of Pius Xll November 30, 1941, at the beginning of the year of the Pontifical Academy of Sciences]
Dz 2285 God has placed man in the highest place in the scale of living creatures endowed, as he is, with a spiritual soul, the chief and the highest of all the animal kingdom. Manifold investigations in the fields of paleontology, biology, and morphology regarding other questions concerning the origin of man have thus far produced nothing clear and certain in a positive way. Therefore, we can only leave for the future the reply to the question, whether some day, science illumined and guided by revelation will offer certain and definite solutions to so serious a question.
[From the Encyclical, "Mystici Corporis," June 29, 1943]
3802 Dz 2286 Actually only those are to be numbered among the members of the Church who have received the laver of regeneration and profess the true faith, and have not, to their misfortune, separated themselves from the structure of the Body, or for very serious sins have not been excluded by lawful authority. "For in one spirit," says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free" (1Co 12,13). So, just as in the true community of the faithful of Christ there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith (cf. Ep 4,5); and so he who refuses to hear the Church, as the Lord bids "let him be as the heathen and publican" (cf. Mt 18,17). Therefore, those who are divided from one another in faith or in government cannot live in the unity of such a body, and in its one divine spirit.
[From the same Encyclical, "Mystici Corporis,'' June 29, 1943]
3804 Dz 2287 Therefore, the bishops of the sacred rites are to be considered as the more illustrious members of the Universal Church not only because they are bound with the divine Head of the whole Body by a very special bond, and so are rightly called "principal parts of the members of the Lord,"* but, as far as each one's own diocese is concerned, because as true shepherds they individually feed and rule in the name of Christ the flocks entrusted to them [Cone. Vat., Const. de Eccl.,cap. 3; see n. 1828]; yet while they do this, they are not entirely independent, but are placed under the due authority of the Roman Pontiff, although they enjoy the ordinary power of jurisdiction obtained directly from the same Highest Pontiff. So they should be revered by the people as divinely appointed successors of the apostles [cf. Cod. Iur. Can., CIS 329, 1); and more than to the rulers of the world, even the highest, are those words befitting to our bishops, inasmuch as they have been anointed with the chrism of the Holy Spirit: "Touch ye not my anointed" (1Ch 16,22 Ps 104,15).
[From the same Encyclical, "Mystici Corporis," June 29, 1943]
3807 Dz 2288 If we closely examine this divine principle of life and virtue given by Christ, insofar as He established it as the source of every gift and created grace, we easily understand that this is nothing else than the Paraclete, the Spirit, who proceeds from the Father and the Son, and who in a special manner is called "the Spirit of Christ," or "the Spirit of the Son" (Rm 8,9 2Co 3,17 Ga 4,6). For by this Breath of grace and truth did the Son of God anoint His soul in the uncontaminated womb of the Virgin; this Spirit holds it a delight to dwell in the beloved soul of the Redeemer as in His most beloved temple; this Spirit, Christ by shedding His own blood merited for us on the Cross; this Spirit, finally, when He breathed upon the apostles, He bestowed on the Church for the remission of sins (cf. Jn 20,22); and, while Christ alone received this Spirit according to no measure (cf. Jn 3,34), yet to the members of the mystical body He is imparted only according to the measure of the giving of Christ, out of Christ's own fullness (cf. Ep 1,8 Ep 4,7). And after Christ was glorified on the Cross, His Spirit is communicated to the Church in the richest effusion, that she and her individual members may more and more daily become like our Savior. It is the Spirit of Christ that has made us God's adopted sons (cf. Rm 8,14-17 Ga 4,6-7), that someday "we all beholding the glory of God with open face may be transformed into the the same image from glory to glory" (2Co 3,18).
Moreover, to this Spirit of Christ as to no visible principle is this also to be attributed, that all parts of the Body are joined to one another as they are with their exalted head; for He is entire in the Head, entire in the Body, entire in the individual members, and with these He is present, and these He assists in various ways, according to their various duties and offices, according to the greater or less degree of spiritual health which they enjoy. He is the one who by His heavenly grace is to be held as the principle of every vital and in fact every salutary act in all the parts of any body. He is the one who, although He Himself is present of Himself in all members, and is divinely active in the same, yet in the inferior members also operates through the ministry of the higher members; finally, He is the one who, while He always day by day produces the growth of the Church by imparting grace, yet refuses to dwell through sanctifying grace in members wholly cut off from the Body. Indeed, the presence and activity of the Spirit of Jesus Christ are succinctly and vigorously expressed by Our most wise predecessor, Leo XIII, of immortal memory in the Encyclical, "Divinum illud," in these words: "Let it suffice to state this, that, as Christ is the Head of the Church, the Holy Spirit is her soul.''*
[From the same Encyclical, "Mystici Corporis," June 29, 1943]
3812 Dz 2289
But such a most loving knowledge as the divine Redeemer from the first moment of His Incarnation bestowed upon us, surpasses any zealous power of the human mind; since through that beatific vision, which He began to enjoy when He had hardly been conceived in the womb of the Mother of God, He has the members of His mystical body always and constantly present to Him, and He embraces all with His redeeming love.
[From the same Encyclical, "Mystic" Corporis," June 29, 1943]
3814 Dz 2290 Surely we are not ignorant of the many veils that stand in the way of our understanding and explaining this profound doctrine, which is concerned with our union with the divine Redeemer, and with the indwelling of the Holy Spirit in a special way in souls; veils by which this profound doctrine is enveloped as by a kind of cloud, because of the weakness of the minds of those who make inquiry. And we know also that from correct and persistent investigation of this subject, and from the conflict of various opinions and the clash of ideas, provided love of truth and due obedience to the Church direct such investigations, precious light abounds and comes forth, by which also in the sacred science akin to this actual progress is attained. Therefore, we do not censure those who enter upon diverse ways and methods of reasoning to understand, and according to their power to clarify the mystery of this marvelous union of ours with Christ. But let this be a general and unshaken truth, if they do not wish to wander from sound doctrine and the correct teaching of the Church: namely, that every kind of mystic union, by which the faithful in Christ in any way pass beyond the order of created things and wrongly enter among the divine, so that even a single attribute of the eternal Godhead can be predicated of these as their own, is to be entirely rejected. And, besides, let them hold this with a firm mind as most certain, that all activities in these matters are to be held as common to the Most Holy Trinity, insofar as they depend upon God as the supreme efficient cause.
3815 Let them note also that there necessarily is here a question of a hidden mystery, which in this earthly exile, being covered by a veil, can never be looked into or be described by human tongue. Indeed, the divine Persons are said to indwell inasmuch as being present in an inscrutable manner in animate creatures endowed with intellect they are attained by them through knowledge and love, * yet in a manner intimate and unique that transcends all nature. Indeed, to contemplate this so as at least to approach it slightly, that way and method are not to be overlooked which the Vatican Synod [sees. 3, Const. de fid. cash.,cap. 4; see n. 1795] strongly recommended in matters of this kind; this method, indeed, struggling to obtain light by which the hidden things of God may be recognized at least slightly, proceeds thus, comparing these mysteries with one another and with the final end to which they are directed. Opportunely then does Our very wise predecessor, Leo XIII of happy memory, when he spoke of this union of ours with Christ and of the divine Paraclete dwelling within us, turn His eyes to that beatific vision by which at sometime in heaven this same mystic union will obtain its consummation and perfection. He says: "This wonderful union, which is called by the name 'indwelling,' differs only by our created state from that by which God gives joy and embraces the inhabitants of heaven.''* In this heavenly vision it will be proper in an utterly ineffable manner to contemplate the Father, Son, and divine Spirit with the eyes of the mind increased by the higher light, and to assist throughout eternity at the processions of the divine Persons, and to rejoice with a happiness very like that with which the most holy and undivided Trinity is happy.
[From the same Encyclical, "Mystic) Corporis," June 29, 1943]
Dz 2291 It was she [the Virgin Mother of God] who, free from sin either personal or original, always most closely united with her Son, offered Him on Golgotha to the Eternal Father, together with the holocaust of her mother's rights and mother's love, as a new Eve, for all the sons of Adam stained by his pitiful fall, so that she, who in the flesh was the mother of our Head, by the new title also of grief and glory, in the spirit was made the mother of all His members. She it was who by very powerful prayers accomplished that the Spirit of the divine Redeemer, already given on the Cross, should be bestowed with wonderful gifts on the day of Pentecost upon the recently risen Church. Finally, she herself by enduring her tremendous griefs with a strong and confident spirit, more than all the faithful of Christ, the true Queen of the Martyrs, "filled up those things that are wanting of the sufferings of Christ . . . for His Body, which is the Church" (Col 1,24); and she has attended the mystical body of Christ, born* of the torn heart of our Savior, with the same mother's care and deep love with which she cherished and nurtured the Infant Jesus nursing in the crib.
So may she, the most holy Mother * of all the members of Christ, to whose Immaculate Heart We have confidently consecrated all men and who now is resplendent in heaven in the glory of body and soul, and reigns together with her Son, earnestly request and strive to obtain from Him that copious streams of grace flow from the exalted Head upon all the members of the mystical body without interruption.
[From the Encyclical, "Divino afflante Spiritu," September 30, 1943]
Denzinger EN 3744