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HUMANI GENERIS
ENCYCLICAL OF POPE PIUS XII CONCERNING SOME FALSE
OPINIONS THREATENING TO UNDERMINE THE FOUNDATIONS
OF CATHOLIC DOCTRINE AUGUST 12, 1950
To Our Venerable Brethren, Patriarchs, Primates,
Archbishops, Bishops and other local Ordinaries
Enjoying Peace and Communion with the Holy See.
Venerable Brethren, Greetings and Apostolic
Benediction
Disagreement and error among men on moral and
religious matters have always been a cause of
profound sorrow to all good men, but above all to
the true and loyal sons of the Church, especially
today, when we see the principles of Christian
culture being attacked on all sides.
2. It is not surprising that such discord and
error should always have existed outside the fold
of Christ. For though, absolutely speaking, human
reason by its own natural force and light can
arrive at a true and certain knowledge of the one
personal God, Who by His providence watches over
and governs the world, and also the natural law,
which the Creator has written in our hearts,
still there are not a few obstacles to prevent
reason from making efficient and fruitful use of
its natural ability. The truths that have to do
with God and the relations between God and men,
completely surpass the sensible order and demand
self-surrender and self-abnegation in order to be
put into practice and to influence practical
life. Now the human intellect, in gaining the
knowledge of such truths is hampered both by the
activity of the senses and the imagination, and
by evil passions arising from original sin. Hence
men easily persuade themselves in such matters
that what they do not wish to believe is false or
at least doubtful.
3. It is for this reason that divine revelation
must be considered morally necessary so that
those religious and moral truths which are not of
their nature beyond the reach of reason in the
present condition of the human race, may be known
by all men readily with a firm certainty and with
freedom from all error.[1]
4. Furthermore the human intelligence sometimes
experiences difficulties in forming a judgment
about the credibility of the Catholic faith,
notwithstanding the many wonderful external signs
God has given, which are sufficient to prove with
certitude by the natural light of reason alone
the divine origin of the Christian religion. For
man can, whether from prejudice or passion or bad
faith, refuse and resist not only the evidence of
the external proofs that are available, but also
the impulses of actual grace.
5. If anyone examines the state of affairs
outside the Christian fold, he will easily
discover the principal trends that not a few
learned men are following. Some imprudently and
indiscreetly hold that evolution, which has not
been fully proved even in the domain of natural
sciences, explains the origin of all this, and
audaciously support the monistic and pantheistic
opinion that the world is in continual evolution.
Communists gladly subscribed to this opinion so
that, when the souls of men have been deprived of
every idea of a personal God, they may the more
efficaciously defend and propagate their
dialectical materialism.
6. Such fictitious tenets of evolution which
repudiate all that is absolute, firm and
immutable, have paved the way for the new
erroneous philosophy which, rivaling idealism,
immanentism and pragmatism, has assumed the name
of existentialism, since it concerns itself only
with existence of individual things and neglects
all consideration of their immutable essences.
7. There is also a certain historicism, which
attributing value only to the events of man's
life, overthrows the foundation of all truth and
absolute law both on the level of philosophical
speculations and especially to Christian dogmas.
8. In all this confusion of opinion it is
consolation to Us to see former adherents of
rationalism today frequently desiring to return
to the fountain of divinely communicated truth,
and to acknowledge and profess the word of God as
contained in Sacred Scripture as the foundation
of religious teaching. But at the same time it is
a matter of regret that not a few of these, the
more firmly they accept the word of God, so much
the more do they diminish the value of human
reason, and the more they exalt the authority of
God the Revealer, the more severely do they spurn
the teaching office of the Church, which has been
instituted by Christ, Our Lord, to preserve and
interpret divine revelation. This attitude is not
only plainly at variance with Holy Scripture, but
is shown to be false by experience also. For
often those who disagree with the true Church
complain openly of their disagreement in matters
of dogma and thus unwillingly bear witness to the
necessity of a living Teaching Authority.
9. Now Catholic theologians and philosophers,
whose grave duty it is to defend natural and
supernatural truth and instill it in the hearts
of men, cannot afford to ignore or neglect these
more or less erroneous opinions. Rather they must
come to understand these same theories well, both
because diseases are not properly treated unless
they are rightly diagnosed, and because sometimes
even in these false theories a certain amount of
truth is contained, and, finally because these
theories provoke more subtle discussion and
evaluation of philosophical and theological
truths.
10. If philosophers and theologians strive only
to derive such profit from the careful
examination of these doctrines, there would be no
reason for any intervention by the Teaching
Authority of the Church. However, although We
know that Catholic teachers generally avoid these
errors, it is apparent, however, that some today,
as in apostolic times, desirous of novelty, and
fearing to be considered ignorant of recent
scientific findings try to withdraw themselves
from the sacred Teaching Authority and are
accordingly in danger of gradually departing from
revealed truth and of drawing others along with
them into error.
11. Another danger is perceived which is all the
more serious because it is more concealed beneath
the mask of virtue. There are many who, deploring
disagreement among men and intellectual
confusion, through an imprudent zeal for souls,
are urged by a great and ardent desire to do away
with the barrier that divides good and honest
men; these advocate an "eirenism" according to
which, by setting aside the questions which
divide men, they aim not only at joining forces
to repel the attacks of atheism, but also at
reconciling things opposed to one another in the
field of dogma. And as in former times some
questioned whether the traditional apologetics of
the Church did not constitute an obstacle rather
than a help to the winning of souls for Christ,
so today some are presumptive enough to question
seriously whether theology and theological
methods, such as with the approval of
ecclesiastical authority are found in our
schools, should not only be perfected, but also
completely reformed, in order to promote the more
efficacious propagation of the kingdom of Christ
everywhere throughout the world among men of
every culture and religious opinion.
12. Now if these only aimed at adapting
ecclesiastical teaching and methods to modern
conditions and requirements, through the
introduction of some new explanations, there
would be scarcely any reason for alarm. But some
through enthusiasm for an imprudent "eirenism"
seem to consider as an obstacle to the
restoration of fraternal union, things founded on
the laws and principles given by Christ and
likewise on institutions founded by Him, or which
are the defense and support of the integrity of
the faith, and the removal of which would bring
about the union of all, but only to their
destruction.
13. These new opinions, whether they originate
from a reprehensible desire of novelty or from a
laudable motive, are not always advanced in the
same degree, with equal clarity nor in the same
terms, nor always with unanimous agreement of
their authors. Theories that today are put
forward rather covertly by some, not without
cautions and distinctions, tomorrow are openly
and without moderation proclaimed by others more
audacious, causing scandal to many, especially
among the young clergy and to the detriment of
ecclesiastical authority. Though they are usually
more cautious in their published works, they
express themselves more openly in their writings
intended for private circulation and in
conferences and lectures. Moreover, these
opinions are disseminated not only among members
of the clergy and in seminaries and religious
institutions, but also among the laity, and
especially among those who are engaged in
teaching youth.
14. In theology some want to reduce to a minimum
the meaning of dogmas; and to free dogma itself
from terminology long established in the Church
and from philosophical concepts held by Catholic
teachers, to bring about a return in the
explanation of Catholic doctrine to the way of
speaking used in Holy Scripture and by the
Fathers of the Church. They cherish the hope that
when dogma is stripped of the elements which they
hold to be extrinsic to divine revelation, it
will compare advantageously with the dogmatic
opinions of those who are separated from the
unity of the Church and that in this way they
will gradually arrive at a mutual assimilation of
Catholic dogma with the tenets of the dissidents.
15. Moreover they assert that when Catholic
doctrine has been reduced to this condition, a
way will be found to satisfy modern needs, that
will permit of dogma being expressed also by the
concepts of modern philosophy, whether of
immanentism or idealism or existentialism or any
other system. Some more audacious affirm that
this can and must be done, because they hold that
the mysteries of faith are never expressed by
truly adequate concepts but only by approximate
and ever changeable notions, in which the truth
is to some extent expressed, but is necessarily
distorted. Wherefore they do not consider it
absurd, but altogether necessary, that theology
should substitute new concepts in place of the
old ones in keeping with the various philosophies
which in the course of time it uses as its
instruments, so that it should give human
expression to divine truths in various ways which
are even somewhat opposed, but still equivalent,
as they say. They add that the history of dogmas
consists in the reporting of the various forms in
which revealed truth has been clothed, forms that
have succeeded one another in accordance with the
different teachings and opinions that have arisen
over the course of the centuries.
16. It is evident from what We have already said,
that such tentatives not only lead to what they
call dogmatic relativism, but that they actually
contain it. The contempt of doctrine commonly
taught and of the terms in which it is expressed
strongly favor it. Everyone is aware that the
terminology employed in the schools and even that
used by the Teaching Authority of the Church
itself is capable of being perfected and
polished; and we know also that the Church itself
has not always used the same terms in the same
way. It is also manifest that the Church cannot
be bound to every system of philosophy that has
existed for a short space of time. Nevertheless,
the things that have been composed through common
effort by Catholic teachers over the course of
the centuries to bring about some understanding
of dogma are certainly not based on any such weak
foundation. These things are based on principles
and notions deduced from a true knowledge of
created things. In the process of deducing, this
knowledge, like a star, gave enlightenment to the
human mind through the Church. Hence it is not
astonishing that some of these notions have not
only been used by the Oecumenical Councils, but
even sanctioned by them, so that it is wrong to
depart from them.
17. Hence to neglect, or to reject, or to devalue
so many and such great resources which have been
conceived, expressed and perfected so often by
the age-old work of men endowed with no common
talent and holiness, working under the vigilant
supervision of the holy magisterium and with the
light and leadership of the Holy Ghost in order
to state the truths of the faith ever more
accurately, to do this so that these things may
be replaced by conjectural notions and by some
formless and unstable tenets of a new philosophy,
tenets which, like the flowers of the field, are
in existence today and die tomorrow; this is
supreme imprudence and something that would make
dogma itself a reed shaken by the wind. The
contempt for terms and notions habitually used by
scholastic theologians leads of itself to the
weakening of what they call speculative theology,
a discipline which these men consider devoid of
true certitude because it is based on theological
reasoning.
18. Unfortunately these advocates of novelty
easily pass from despising scholastic theology to
the neglect of and even contempt for the Teaching
Authority of the Church itself, which gives such
authoritative approval to scholastic theology.
This Teaching Authority is represented by them as
a hindrance to progress and an obstacle in the
way of science. Some non Catholics consider it as
an unjust restraint preventing some more
qualified theologians from reforming their
subject. And although this sacred Office of
Teacher in matters of faith and morals must be
the proximate and universal criterion of truth
for all theologians, since to it has been
entrusted by Christ Our Lord the whole deposit of
faith -- Sacred Scripture and divine Tradition --
to be preserved, guarded and interpreted, still
the duty that is incumbent on the faithful to
flee also those errors which more or less
approach heresy, and accordingly "to keep also
the constitutions and decrees by which such evil
opinions are proscribed and forbidden by the Holy
See,"[2] is sometimes as little known as if it
did not exist. What is expounded in the
Encyclical Letters of the Roman Pontiffs
concerning the nature and constitution of the
Church, is deliberately and habitually neglected
by some with the idea of giving force to a
certain vague notion which they profess to have
found in the ancient Fathers, especially the
Greeks. The Popes, they assert, do not wish to
pass judgment on what is a matter of dispute
among theologians, so recourse must be had to the
early sources, and the recent constitutions and
decrees of the Teaching Church must be explained
from the writings of the ancients.
19. Although these things seem well said, still
they are not free from error. It is true that
Popes generally leave theologians free in those
matters which are disputed in various ways by men
of very high authority in this field; but history
teaches that many matters that formerly were open
to discussion, no longer now admit of discussion.
20. Nor must it be thought that what is expounded
in Encyclical Letters does not of itself demand
consent, since in writing such Letters the Popes
do not exercise the supreme power of their
Teaching Authority. For these matters are taught
with the ordinary teaching authority, of which it
is true to say: "He who heareth you, heareth
me";[3] and generally what is expounded and
inculcated in Encyclical Letters already for
other reasons appertains to Catholic doctrine.
But if the Supreme Pontiffs in their official
documents purposely pass judgment on a matter up
to that time under dispute, it is obvious that
that matter, according to the mind and will of
the same Pontiffs, cannot be any longer
considered a question open to discussion among
theologians.
21. It is also true that theologians must always
return to the sources of divine revelation: for
it belongs to them to point out how the doctrine
of the living Teaching Authority is to be found
either explicitly or implicitly in the Scriptures
and in Tradition.[4] Besides, each source of
divinely revealed doctrine contains so many rich
treasures of truth, that they can really never be
exhausted. Hence it is that theology through the
study of its sacred sources remains ever fresh;
on the other hand, speculation which neglects a
deeper search into the deposit of faith, proves
sterile, as we know from experience. But for this
reason even positive theology cannot be on a par
with merely historical science. For, together
with the sources of positive theology God has
given to His Church a living Teaching Authority
to elucidate and explain what is contained in the
deposit of faith only obscurely and implicitly.
This deposit of faith our Divine Redeemer has
given for authentic interpretation not to each of
the faithful, not even to theologians, but only
to the Teaching Authority of the Church. But if
the Church does exercise this function of
teaching, as she often has through the centuries,
either in the ordinary or extraordinary way, it
is clear how false is a procedure which would
attempt to explain what is clear by means of what
is obscure. Indeed the very opposite procedure
must be used. Hence Our Predecessor of immortal
memory, Pius IX, teaching that the most noble
office of theology is to show how a doctrine
defined by the Church is contained in the sources
of revelation, added these words, and with very
good reason: "in that sense in which it has been
defined by the Church."
22. To return, however, to the new opinions
mentioned above, a number of things are proposed
or suggested by some even against the divine
authorship of Sacred Scripture. For some go so
far as to pervert the sense of the Vatican
Council's definition that God is the author of
Holy Scripture, and they put forward again the
opinion, already often condemned, which asserts
that immunity from error extends only to those
parts of the Bible that treat of God or of moral
and religious matters. They even wrongly speak of
a human sense of the Scriptures, beneath which a
divine sense, which they say is the only
infallible meaning, lies hidden. In interpreting
Scripture, they will take no account of the
analogy of faith and the Tradition of the Church.
Thus they judge the doctrine of the Fathers and
of the Teaching Church by the norm of Holy
Scripture, interpreted by the purely human reason
of exegetes, instead of explaining Holy Scripture
according to the mind of the Church which Christ
Our Lord has appointed guardian and interpreter
of the whole deposit of divinely revealed truth.
23. Further, according to their fictitious
opinions, the literal sense of Holy Scripture and
its explanation, carefully worked out under the
Church's vigilance by so many great exegetes,
should yield now to a new exegesis, which they
are pleased to call symbolic or spiritual. By
means of this new exegesis the Old Testament,
which today in the Church is a sealed book, would
finally be thrown open to all the faithful. By
this method, they say, all difficulties vanish,
difficulties which hinder only those who adhere
to the literal meaning of the Scriptures.
24. Everyone sees how foreign all this is to the
principles and norms of interpretation rightly
fixed by our predecessors of happy memory, Leo
XIII in his Encyclical "Providentissimus," and
Benedict XV in the Encyclical "Spiritus
Paraclitus," as also by Ourselves in the
Encyclical "Divino Affflante Spiritu."
25. It is not surprising that novelties of this
kind have already borne their deadly fruit in
almost all branches of theology. It is now
doubted that human reason, without divine
revelation and the help of divine grace, can, by
arguments drawn from the created universe, prove
the existence of a personal God; it is denied
that the world had a beginning; it is argued that
the creation of the world is necessary, since it
proceeds from the necessary liberality of divine
love; it is denied that God has eternal and
infallible foreknowedge of the free actions of
men -- all this in contradiction to the decrees
of the Vatican Council[5]
26. Some also question whether angels are
personal beings, and whether matter and spirit
differ essentially. Others destroy the gratuity
of the supernatural order, since God, they say,
cannot create intellectual beings without
ordering and calling them to the beatific vision.
Nor is this all. Disregarding the Council of
Trent, some pervert the very concept of original
sin, along with the concept of sin in general as
an offense against God, as well as the idea of
satisfaction performed for us by Christ. Some
even say that the doctrine of transubstantiation,
based on an antiquated philosophic notion of
substance, should be so modified that the real
presence of Christ in the Holy Eucharist be
reduced to a kind of symbolism, whereby the
consecrated species would be merely efficacious
signs of the spiritual presence of Christ and of
His intimate union with the faithful members of
His Mystical Body.
27. Some say they are not bound by the doctrine,
explained in Our Encyclical Letter of a few years
ago, and based on the sources of revelation,
which teaches that the Mystical Body of Christ
and the Roman Catholic Church are one and the
same thing.[6] Some reduce to a meaningless
formula the necessity of belonging to the true
Church in order to gain eternal salvation. Others
finally belittle the reasonable character of the
credibility of Christian faith.
28. These and like errors, it is clear, have
crept in among certain of Our sons who are
deceived by imprudent zeal for souls or by false
science. To them We are compelled with grief to
repeat once again truths already well known, and
to point out with solicitude clear errors and
dangers of error.
29. It is well known how highly the Church
regards human reason, for it falls to reason to
demonstrate with certainty the existence of God,
personal and one; to prove beyond doubt from
divine signs the very foundations of the
Christian faith; to express properly the law
which the Creator has imprinted in the hearts of
men; and finally to attain to some notion, indeed
a very fruitful notion, of mysteries[7] But
reason can perform these functions safely and
well, only when properly trained, that is, when
imbued with that sound philosophy which has long
been, as it were, a patrimony handed down by
earlier Christian ages, and which moreover
possesses an authority of even higher order,
since the Teaching Authority of the Church, in
the light of divine revelation itself, has
weighed its fundamental tenets, which have been
elaborated and defined little by little by men of
great genius. For this philosophy, acknowledged
and accepted by the Church, safeguards the
genuine validity of human knowledge, the
unshakable metaphysical principles of sufficient
reason, causality, and finality, and finally the
mind's ability to attain certain and unchangeable
truth.
30. Of course this philosophy deals with much
that neither directly nor indirectly touches
faith or morals, and which consequently the
Church leaves to the free discussion of experts.
But this does not hold for many other things,
especially those principles and fundamental
tenets to which We have just referred. However,
even in these fundamental questions, we may
clothe our philosophy in a more convenient and
richer dress, make it more vigorous with a more
effective terminology, divest it of certain
scholastic aids found less useful, prudently
enrich it with the fruits of progress of the
human mind. But never may we overthrow it, or
contaminate it with false principles, or regard
it as a great, but obsolete, relic. For truth and
its philosophic expression cannot change from day
to day, least of all where there is question of
self-evident principles of the human mind or of
those propositions which are supported by the
wisdom of the ages and by divine revelation.
Whatever new truth the sincere human mind is able
to find, certainly cannot be opposed to truth
already acquired, since God, the highest Truth,
has created and guides the human intellect, not
that it may daily oppose new truths to rightly
established ones, but rather that, having
eliminated errors which may have crept in, it may
build truth upon truth in the same order and
structure that exist in reality, the source of
truth. Let no Christian therefore, whether
philosopher or theologian, embrace eagerly and
lightly whatever novelty happens to be thought up
from day to day, but rather let him weigh it with
painstaking care and a balanced judgment, lest he
lose or corrupt the truth he already has, with
grave danger and damage to his faith.
31. If one considers all this well, he will
easily see why the Church demands that future
priests be instructed in philosophy "according to
the method, doctrine, and principles of the
Angelic Doctor,"[8] since, as we well know from
the experience of centuries, the method of
Aquinas is singularly preeminent both for
teaching students and for bringing truth to
light; his doctrine is in harmony with divine
revelation, and is most effective both for
safeguarding the foundation of the faith, and for
reaping, safely and usefully, the fruits of sound
progress.[9]
32. How deplorable it is then that this
philosophy, received and honored by the Church,
is scorned by some, who shamelessly call it
outmoded in form and rationalistic, as they say,
in its method of thought. They say that this
philosophy upholds the erroneous notion that
there can be a metaphysic that is absolutely
true; whereas in fact, they say, reality,
especially transcendent reality, cannot better be
expressed than by disparate teachings, which
mutually complete each other, although they are
in a way mutually opposed. Our traditional
philosophy, then, with its clear exposition and
solution of questions, its accurate definition of
terms, its clear-cut distinctions, can be, they
concede, useful as a preparation for scholastic
theology, a preparation quite in accord with
medieval mentality; but this philosophy hardly
offers a method of philosophizing suited to the
needs of our modern culture. They allege,
finally, that our perennial philosophy is only a
philosophy of immutable essences, while the
contemporary mind must look to the existence of
things and to life, which is ever in flux. While
scorning our philosophy, they extol other
philosophies of all kinds, ancient and modern,
oriental and occidental, by which they seem to
imply that any kind of philosophy or theory, with
a few additions and corrections if need be, can
be reconciled with Catholic dogma. No Catholic
can doubt how false this is, especially where
there is question of those fictitious theories
they call immanentism, or idealism, or
materialism, whether historic or dialectic, or
even existentialism, whether atheistic or simply
the type that denies the validity of the reason
in the field of metaphysics.
33. Finally, they reproach this philosophy taught
in our schools for regarding only the intellect
in the process of cognition, while neglecting the
function of the will and the emotions. This is
simply not true. Never has Christian philosophy
denied the usefulness and efficacy of good
dispositions of soul for perceiving and embracing
moral and religious truths. In fact, it has
always taught that the lack of these dispositions
of good will can be the reason why the intellect,
influenced by the passions and evil inclinations,
can be so obscured that it cannot see clearly.
Indeed St. Thomas holds that the intellect can in
some way perceive higher goods of the moral
order, whether natural or supernatural, inasmuch
as it experiences a certain "connaturality" with
these goods, whether this "connaturality" be
purely natural, or the result of grace;[10] and
it is clear how much even this somewhat obscure
perception can help the reason in its
investigations. However it is one thing to admit
the power of the dispositions of the will in
helping reason to gain a more certain and firm
knowledge of moral truths; it is quite another
thing to say, as these innovators do,
indiscriminately mingling cognition and act of
will, that the appetitive and affective faculties
have a certain power of understanding, and that
man, since he cannot by using his reason decide
with certainty what is true and is to be
accepted, turns to his will, by which he freely
chooses among opposite opinions.
34. It is not surprising that these new opinions
endanger the two philosophical sciences which by
their very nature are closely connected with the
doctrine of faith, that is, theodicy and ethics;
they hold that the function of these two sciences
is not to prove with certitude anything about God
or any other transcendental being, but rather to
show that the truths which faith teaches about a
personal God and about His precepts, are
perfectly consistent with the necessities of life
and are therefore to be accepted by all, in order
to avoid despair and to attain eternal salvation.
All these opinions and affirmations are openly
contrary to the documents of Our Predecessors Leo
XIII and Pius X, and cannot be reconciled with
the decrees of the Vatican Council. It would
indeed be unnecessary to deplore these
aberrations from the truth, if all, even in the
field of philosophy, directed their attention
with the proper reverence to the Teaching
Authority of the Church, which by divine
institution has the mission not only to guard and
interpret the deposit of divinely revealed truth,
but also to keep watch over the philosophical
sciences themselves, in order that Catholic
dogmas may suffer no harm because of erroneous
opinions.
35. It remains for Us now to speak about those
questions which, although they pertain to the
positive sciences, are nevertheless more or less
connected with the truths of the Christian faith.
In fact, not a few insistently demand that the
Catholic religion takes these sciences into
account as much as possible. This certainly would
be praiseworthy in the case of clearly proved
facts; but caution must be used when there is
rather question of hypotheses, having some sort
of scientific foundation, in which the doctrine
contained in Sacred Scripture or in Tradition is
involved. If such conjectural opinions are
directly or indirectly opposed to the doctrine
revealed by God, then the demand that they be
recognized can in no way be admitted.
36. For these reasons the Teaching Authority of
the Church does not forbid that, in conformity
with the present state of human sciences and
sacred theology, research and discussions, on the
part of men experienced in both fields, take
place with regard to the doctrine of evolution,
in as far as it inquires into the origin of the
human body as coming from pre-existent and living
matter -- for the Catholic faith obliges us to
hold that souls are immediately created by God.
However this must be done in such a way that the
reasons for both opinions, that is, those
favorable and those unfavorable to evolution, be
weighed and judged with the necessary
seriousness, moderation and measure, and provided
that all are prepared to submit to the judgment
of the Church, to whom Christ has given the
mission of interpreting authentically the Sacred
Scriptures and of defending the dogmas of
faithful[11] Some however rashly transgress this
liberty of discussion, when they act as if the
origin of the human body from preexisting and
living matter were already completely certain and
proved by the facts which have been discovered up
to now and by reasoning on those facts, and as if
there were nothing in the sources of divine
revelation which demands the greatest moderation
and caution in this question.
37. When, however, there is question of another
conjectural opinion, namely polygenism, the
children of the Church by no means enjoy such
liberty. For the faithful cannot embrace that
opinion which maintains either that after Adam
there existed on this earth true men who did not
take their origin through natural generation from
him as from the first parent of all or that Adam
represents a certain number of first parents. Now
it is in no way apparent how such an opinion can
be reconciled with that which the sources of
revealed truth and the documents of the Teaching
Authority of the Church propose with regard to
original sin, which proceeds from a sin actually
committed by an individual Adam and which through
generation is passed on to all and is in everyone
as his own.[12]
38. Just as in the biological and anthropological
sciences, so also in the historical sciences
there are those who boldly transgress the limits
and safeguards established by the Church. In a
particular way must be deplored a certain too
free interpretation of the historical books of
the Old Testament. Those who favor this system,
in order to defend their cause, wrongly refer to
the Letter which was sent not long ago to the
Archbishop of Paris by the Pontifical Commission
on Biblical Studies.[13] This Letter, in fact,
clearly points out that the first eleven chapters
of Genesis, although properly speaking not
conforming to the historical method used by the
best Greek and Latin writers or by competent
authors of our time, do nevertheless pertain to
history in a true sense, which however must be
further studied and determined by exegetes; the
same chapters, (the Letter points out), in simple
and metaphorical language adapted to the
mentality of a people but little cultured, both
state the principal truths which are fundamental
for our salvation, and also give a popular
description of the origin of the human race and
the chosen people. If, however, the ancient
sacred writers have taken anything from popular
narrations (and this may be conceded), it must
never be forgotten that they did so with the help
of divine inspiration, through which they were
rendered immune from any error in selecting and
evaluating those documents.
39. Therefore, whatever of the popular narrations
have been inserted into the Sacred Scriptures
must in no way be considered on a par with myths
or other such things, which are more the product
of an extravagant imagination than of that
striving for truth and simplicity which in the
Sacred Books, also of the Old Testament, is so
apparent that our ancient sacred writers must be
admitted to be clearly superior to the ancient
profane writers.
40. Truly, we are aware that the majority of
Catholic doctors, the fruit of whose studies is
being gathered in universities, in seminaries and
in the colleges of religious, are far removed
from those errors which today, whether through a
desire of novelty or through a certain immoderate
zeal for the apostolate, are being spread either
openly or covertly. But we know also that such
new opinions can entice the incautious; and
therefore we prefer to withstand the very
beginnings rather than to administer the medicine
after the disease has grown inveterate.
41. For this reason, after mature reflection and
consideration before God, that We may not be
wanting in Our sacred duty, We charge the Bishops
and the Superiors General of Religious Orders,
binding them most seriously in conscience, to
take most diligent care that such opinions be not
advanced in schools, in conferences or in
writings of any kind, and that they be not taught
in any manner whatsoever to the clergy or the
faithful.
42. Let the teachers in ecclesiastical
institutions be aware that they cannot with
tranquil conscience exercise the office of
teaching entrusted to them, unless in the
instruction of their students they religiously
accept and exactly observe the norms which We
have ordained. That due reverence and submission
which in their unceasing labor they must profess
towards the Teaching Authority of the Church, let
them instill also into the minds and hearts of
their students.
43. Let them strive with every force and effort
to further the progress of the sciences which
they teach; but let them also be careful not to
transgress the limits which We have established
for the protection of the truth of Catholic faith
and doctrine. With regard to new questions, which
modern culture and progress have brought to the
foreground, let them engage in most careful
research, but with the necessary prudence and
caution; finally, let them not think, indulging
in a false "irenism," that the dissident and
erring can happily be brought back to the bosom
of the Church, if the whole truth found in the
Church is not sincerely taught to all without
corruption or diminution.
44. Relying on this hope, which will be increased
by your pastoral care, as a pledge of celestial
gifts and a sign of Our paternal benevolence, We
impart with all Our heart to each and all of you,
Venerable Brethren, and to your clergy and people
the Apostolic Benediction.
45. Given at Rome, at St. Peter's, August 12,
1950, the twelfth year of Our Pontificate.
ENDNOTES
* 1. Conc. Varic. D.B., 1876, Cont. De Fide
cath., cap. 2, De revelatione.
* 2. C.l.C., can. 1324; cfr. Conc. Vat., D.B.,
1820, Cont. De Fide cath., cap. 4, De
Fide et ratione, post canones.
* 3. Luke, X, 16.
* 4. Pius IX, Inter gravissimas, 28 oct., 1870,
Acta, vol. 1,
p. 260.
* 5. Cfr. Conc. Vat., Const. De Fide cath.,
cap. 1, De Deo rerum omnium creatore.
* 6. Cfr. Litt. Enc. Mystici Corporis Christi,
A.A.S., vol. XXXV, p. 193 sq.
* 7. Cfr. Conc. Vat., D.B., 1796.
* 8. C.l.C. can. 1366, 2.
* 9. A.A.S., vol. XXXVIII, 1946, p. 387.
* 10. Cfr. S. Thom., Summa Theol., II-II,
quaest. 1, art. 4 ad 3 et quaest. 45,
art. 2, in c.
* 11. Cfr. Allocut Pont. to the members of the
Academy of Science, November 30, 1941:
A.A.S., Vol. XXXIII, p. 506.
* 12. Cfr. Rom., V, 12-19, Conc. Trid., sess,
V, can. 1-4.
* 13. January 16, 1948: A.A.S., vol. XL,
pp. 45-48.
Freemasonry must die, or liberty must die." -- Charles G. Finney
FREEMASONRY IS KABBALISTIC, NOT CHRISTIAN!
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"Join me in battle, little children,
against the black beast, Masonry..."
Mother Mary [source: Father Gobbi,
Evolution & Freemasonry]
"THEIR GOD IS THE DEVIL.
THEIR LAW IS UNTRUTH.
THEIR CULT IS TURPITUDE."
Pope Pius IX, speaking of
Freemasonry
"Yea, ye took up the tabernacle of
Moloch,
and the star of your god
Remphan,
figures which ye make to worship
them; and I will carry you away
beyond Babylon." Acts 7:43 KJV
Wherefore come out from among
them, and be ye separate,
saith the Lord, and touch not
the unclean thing.." (II
Corinthians 6:18 KJV)
Joan of Arc on
the Bohemians
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