Just preview or download the desired file. This site is like a library, Use search box in the widget to get ebook that you want. Click here for further details. Welcome to The Radicati Group Site The Radicati Group provides quantitative and qualitative research on email, security, instant messaging, social networking, information archiving, regulatory compliance, wireless technologies, web technologies, unified communications, and more. The documents of the Second Vatican Council are shot through with the language of the Bible, Christian liturgical traditions, and the fathers of the church.
Visit the Lulu Marketplace for product details, ratings, and reviews. Please click button to get sixteen documents of vatican two book now. Lumen Gentium, the first document on the church in herself published by an ecumenical council, is in many ways the central document of the Vatican II Council.
During this special 3-hour show with His Excellency, Bishop Donald Sanborn, we will discuss 6 documents from the Council, problems with those documents, and the implications for Catholics today. Flag for inappropriate content. For Later. Related titles. Vatican II. Michelle Willis As stated in this document, the regulation of the sacred liturgy depends solely on. Phosphorus II is a TTF character that was made in order to help you change the ordinary appearance of your papers. Apostolic and ecclesiastical traditions and all other observances and constitutions of that same church I most firmly accept and embrace.
Likewise I accept sacred scripture according to that sense which holy mother church held and holds, since it is her right to judge of the true sense and interpretation of the holy scriptures; nor will I ever receive and interpret them except according to the unanimous consent of the fathers.
I profess also that there are seven sacraments of the new law, truly and properly so called, instituted by our lord Jesus Christ and necessary for salvation, though each person need not receive them all. They are: baptism, confirmation, the Eucharist, penance, last anointing, order and matrimony; and they confer grace.
Of these baptism, confirmation and order may not be repeated without sacrilege. The Son of God, redeemer of the human race, our lord Jesus Christ, promised, when about to return to his heavenly Father, that he would be with this church militant upon earth all days even to the end of the world [3].
Hence never at any time has he ceased to stand by his beloved bride, assisting her when she teaches, blessing her in her labours and bringing her help when she is in danger. Now this redemptive providence appears very clearly in unnumbered benefits, but most especially is it manifested in the advantages which have been secured for the christian world by ecumenical councils, among which the council of Trent requires special mention, celebrated though it was in evil days.
Thence came a closer definition and more fruitful exposition of the holy dogmas of religion and the condemnation and repression of errors; thence too, the restoration and vigorous strengthening of ecclesiastical discipline, the advancement of the clergy in zeal for learning and piety, the founding of colleges for the training of the young for the service of religion; and finally the renewal of the moral life of the christian people by a more accurate instruction of the faithful, and a more frequent reception of the sacraments.
What is more, thence also came a closer union of the members with the visible head, and an increased vigour in the whole mystical body of Christ. While we recall with grateful hearts, as is only fitting, these and other outstanding gains, which the divine mercy has bestowed on the church especially by means of the last ecumenical synod, we cannot subdue the bitter grief that we feel at most serious evils, which have largely arisen either because the authority of the sacred synod was held in contempt by all too many, or because its wise decrees were neglected.
Everybody knows that those heresies, condemned by the fathers of Trent , which rejected the divine magisterium of the church and allowed religious questions to be a matter for the judgment of each individual , have gradually collapsed into a multiplicity of sects, either at variance or in agreement with one another; and by this means a good many people have had all faith in Christ destroyed.
Indeed even the holy Bible itself, which they at one time claimed to be the sole source and judge of the christian faith, is no longer held to be divine, but they begin to assimilate it to the inventions of myth.
Thereupon there came into being and spread far and wide throughout the world that doctrine of rationalism or naturalism, — utterly opposed to the christian religion, since this is of supernatural origin, — which spares no effort to bring it about that Christ, who alone is our lord and saviour, is shut out from the minds of people and the moral life of nations. Thus they would establish what they call the rule of simple reason or nature.
The abandonment and rejection of the christian religion, and the denial of God and his Christ, has plunged the minds of many into the abyss of pantheism, materialism and atheism , and the consequence is that they strive to destroy rational nature itself, to deny any criterion of what is right and just, and to overthrow the very foundations of human society.
With this impiety spreading in every direction , it has come about, alas, that many even among the children of the catholic church have strayed from the path of genuine piety, and as the truth was gradually diluted in them, their catholic sensibility was weakened.
Led away by diverse and strange teachings [4] and confusing nature and grace, human knowledge and divine faith, they are found to distort the genuine sense of the dogmas which holy mother church holds and teaches , and to endanger the integrity and genuineness of the faith. But now it is our purpose to profess and declare from this chair of Peter before all eyes the saving teaching of Christ, and, by the power given us by God, to reject and condemn the contrary errors. This we shall do with the bishops of the whole world as our co-assessors and fellow-judges, gathered here as they are in the holy Spirit by our authority in this ecumenical council, and relying on the word of God in scripture and tradition as we have received it, religiously preserved and authentically expounded by the catholic church Return to Table of Contents Chapter 1 On God the creator of all things The holy, catholic, apostolic and Roman church believes and acknowledges that there is one true and living God, creator and lord of heaven and earth, almighty, eternal, immeasurable, incomprehensible, infinite in will, understanding and every perfection.
Since he is one, singular, completely simple and unchangeable spiritual substance, he must be declared to be in reality and in essence, distinct from the world, supremely happy in himself and from himself, and inexpressibly loftier than anything besides himself which either exists or can be imagined. This one true God, by his goodness and almighty power, not with the intention of increasing his happiness, nor indeed of obtaining happiness, but in order to manifest his perfection by the good things which he bestows on what he creates, by an absolutely free plan, together from the beginning of time brought into being from nothing the twofold created order, that is the spiritual and the bodily, the angelic and the earthly, and thereafter the human which is, in a way, common to both since it is composed of spirit and body [10].
Everything that God has brought into being he protects and governs by his providence, which reaches from one end of the earth to the other and orders all things well [11]. All things are open and laid bare to his eyes [12] , even those which will be brought about by the free activity of creatures.
Return to Table of Contents Chapter 2 On revelation The same holy mother church holds and teaches that God, the source and end of all things, can be known with certainty from the consideration of created things, by the natural power of human reason : ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made.
This is how the Apostle puts it : In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son [14]. It is indeed thanks to this divine revelation, that those matters concerning God which are not of themselves beyond the scope of human reason, can, even in the present state of the human race, be known by everyone without difficulty, with firm certitude and with no intermingling of error.
It is not because of this that one must hold revelation to be absolutely necessary; the reason is that God directed human beings to a supernatural end, that is a sharing in the good things of God that utterly surpasses the understanding of the human mind; indeed eye has not seen, neither has ear heard, nor has it come into our hearts to conceive what things God has prepared for those who love him [15]. Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent , is contained in written books and unwritten traditions, which were received by the apostles from the lips of Christ himself, or came to the apostles by the dictation of the holy Spirit, and were passed on as it were from hand to hand until they reached us [16].
The complete books of the old and the new Testament with all their parts, as they are listed in the decree of the said council and as they are found in the old Latin Vulgate edition, are to be received as sacred and canonical. These books the church holds to be sacred and canonical not because she subsequently approved them by her authority after they had been composed by unaided human skill, nor simply because they contain revelation without error, but because, being written under the inspiration of the holy Spirit, they have God as their author, and were as such committed to the church.
Now since the decree on the interpretation of holy scripture, profitably made by the council of Trent , with the intention of constraining rash speculation, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that in matters of faith and morals, belonging as they do to the establishing of christian doctrine, that meaning of holy scripture must be held to be the true one, which holy mother church held and holds, since it is her right to judge of the true meaning and interpretation of holy scripture.
In consequence, it is not permissible for anyone to interpret holy scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers. Return to Table of Contents Chapter 3 On faith Since human beings are totally dependent on God as their creator and lord, and created reason is completely subject to uncreated truth, we are obliged to yield to God the revealer full submission of intellect and will by faith.
This faith, which is the beginning of human salvation, the catholic church professes to be a supernatural virtue, by means of which, with the grace of God inspiring and assisting us, we believe to be true what He has revealed, not because we perceive its intrinsic truth by the natural light of reason, but because of the authority of God himself, who makes the revelation and can neither deceive nor be deceived.
Faith, declares the Apostle, is the assurance of things hoped for, the conviction of things not seen [17]. Hence Moses and the prophets, and especially Christ our lord himself, worked many absolutely clear miracles and delivered prophecies; while of the apostles we read: And they went forth and preached every, while the Lord worked with them and confirmed the message by the signs that attended it [18]. Again it is written: We have the prophetic word made more sure; you will do well to pay attention to this as to a lamp shining in a dark place [19].
Now, although the assent of faith is by no means a blind movement of the mind, yet no one can accept the gospel preaching in the way that is necessary for achieving salvation without the inspiration and illumination of the holy Spirit, who gives to all facility in accepting and believing the truth [20].
And so faith in itself, even though it may not work through charity, is a gift of God, and its operation is a work belonging to the order of salvation, in that a person yields true obedience to God himself when he accepts and collaborates with his grace which he could have rejected.
Wherefore, by divine and catholic faith all those things are to be believed which are contained in the word of God as found in scripture and tradition , and which are proposed by the church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium. Since, then, without faith it is impossible to please God [21] and reach the fellowship of his sons and daughters, it follows that no one can ever achieve justification without it, neither can anyone attain eternal life unless he or she perseveres in it to the end.
So that we could fulfil our duty of embracing the true faith and of persevering unwaveringly in it, God, through his only begotten Son, founded the church, and he endowed his institution with clear notes to the end that she might be recognised by all as the guardian and teacher of the revealed word. To the catholic church alone belong all those things, so many and so marvellous, which have been divinely ordained to make for the manifest credibility of the christian faith.
What is more, the church herself by reason of her astonishing propagation , her outstanding holiness and her inexhaustible fertility in every kind of goodness , by her catholic unity and her unconquerable stability , is a kind of great and perpetual motive of credibility and an incontrovertible evidence of her own divine mission. So it comes about that, like a standard lifted up for the nations [22] , she both invites to herself those who have not yet believed, and likewise assures her sons and daughters that the faith they profess rests on the firmest of foundations.
To this witness is added the effective help of power from on high. For, the kind Lord stirs up those who go astray and helps them by his grace so that they may come to the knowledge of the truth [23] ; and also confirms by his grace those whom he has translated into his admirable light [24], so that they may persevere in this light, not abandoning them unless he is first abandoned.
Consequently, the situation of those, who by the heavenly gift of faith have embraced the catholic truth, is by no means the same as that of those who, led by human opinions, follow a false religion; for those who have accepted the faith under the guidance of the church can never have any just cause for changing this faith or for calling it into question. Return to Table of Contents Chapter 4.
On faith and reason The perpetual agreement of the catholic church has maintained and maintains this too: that there is a twofold order of knowledge, distinct not only as regards its source, but also as regards its object. With regard to the source, we know at the one level by natural reason, at the other level by divine faith. With regard to the object, besides those things to which natural reason can attain, there are proposed for our belief mysteries hidden in God which, unless they are divinely revealed, are incapable of being known.
Wherefore, when the Apostle, who witnesses that God was known to the gentiles from created things [29] , comes to treat of the grace and truth which came by Jesus Christ [30] , he declares: We impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification.
None of the rulers of this age understood this. God has revealed it to us through the Spirit. For the Spirit searches everything, even the depths of God [31]. And the Only-begotten himself, in his confession to the Father, acknowledges that the Father has hidden these things from the wise and prudent and revealed them to the little ones [32].
For the divine mysteries, by their very nature, so far surpass the created understanding that, even when a revelation has been given and accepted by faith, they remain covered by the veil of that same faith and wrapped, as it were, in a certain obscurity, as long as in this mortal life we are away from the Lord, for we walk by faith, and not by sight [33].
Even though faith is above reason, there can never be any real disagreement between faith and reason, since it is the same God who reveals the mysteries and infuses faith, and who has endowed the human mind with the light of reason. God cannot deny himself, nor can truth ever be in opposition to truth.
The appearance of this kind of specious contradiction is chiefly due to the fact that either the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason. Therefore we define that every assertion contrary to the truth of enlightened faith is totally false [34]. Furthermore the church which, together with its apostolic office of teaching, has received the charge of preserving the deposit of faith, has by divine appointment the right and duty of condemning what wrongly passes for knowledge, lest anyone be led astray by philosophy and empty deceit [35].
Hence all faithful Christians are forbidden to defend as the legitimate conclusions of science those opinions which are known to be contrary to the doctrine of faith, particularly if they have been condemned by the church; and furthermore they are absolutely bound to hold them to be errors which wear the deceptive appearance of truth.
Not only can faith and reason never be at odds with one another but they mutually support each other, for on the one hand right reason established the foundations of the faith and, illuminated by its light, develops the science of divine things; on the other hand, faith delivers reason from errors and protects it and furnishes it with knowledge of many kinds.
Hence, so far is the church from hindering the development of human arts and studies, that in fact she assists and promotes them in many ways.
For she is neither ignorant nor contemptuous of the advantages which derive from this source for human life, rather she acknowledges that those things flow from God, the lord of sciences, and, if they are properly used, lead to God by the help of his grace.
Nor does the church forbid these studies to employ, each within its own area, its own proper principles and method: but while she admits this just freedom, she takes particular care that they do not become infected with errors by conflicting with divine teaching, or, by going beyond their proper limits, intrude upon what belongs to faith and engender confusion.
For the doctrine of the faith which God has revealed is put forward not as some philosophical discovery capable of being perfected by human intelligence, but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding. On God the creator of all things 1. If anyone denies the one true God, creator and lord of things visible and invisible: let him be anathema. If anyone is so bold as to assert that there exists nothing besides matter: let him be anathema.
Return to Table of Contents 2. On revelation 1. If anyone says that the one, true God, our creator and lord, cannot be known with certainty from the things that have been made, by the natural light of human reason: let him be anathema. Return to Table of Contents 3. On faith 1. If anyone says that human reason is so independent that faith cannot be commanded by God: let him be anathema. The eternal shepherd and guardian of our souls [37] , in order to render permanent the saving work of redemption, determined to build a church in which, as in the house of the living God, all the faithful should be linked by the bond of one faith and charity.
Therefore, before he was glorified, he besought his Father, not for the apostles only, but also for those who were to believe in him through their word, that they all might be one as the Son himself and the Father are one [38]. Return to Table of Contents Chapter 1 On the institution of the apostolic primacy in blessed Peter We teach and declare that, according to the gospel evidence, a primacy of jurisdiction over the whole church of God was immediately and directly promised to the blessed apostle Peter and conferred on him by Christ the lord.
For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of the underworld shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven [43].
To this absolutely manifest teaching of the sacred scriptures, as it has always been understood by the catholic church, are clearly opposed the distorted opinions of those who misrepresent the form of government which Christ the lord established in his church and deny that Peter, in preference to the rest of the apostles, taken singly or collectively, was endowed by Christ with a true and proper primacy of jurisdiction.
The same may be said of those who assert that this primacy was not conferred immediately and directly on blessed Peter himself, but rather on the church, and that it was through the church that it was transmitted to him in his capacity as her minister.
Therefore, if anyone says that blessed Peter the apostle was not appointed by Christ the lord as prince of all the apostles and visible head of the whole church militant; or that it was a primacy of honour only and not one of true and proper jurisdiction that he directly and immediately received from our lord Jesus Christ himself: let him be anathema.
Return to Table of Contents Chapter 2. For no one can be in doubt, indeed it was known in every age that the holy and most blessed Peter, prince and head of the apostles, the pillar of faith and the foundation of the catholic church, received the keys of the kingdom from our lord Jesus Christ, the saviour and redeemer of the human race, and that to this day and for ever he lives and presides and exercises judgment in his successors the bishops of the holy Roman see, which he founded and consecrated with his blood [46].
Therefore whoever succeeds to the chair of Peter obtains by the institution of Christ himself, the primacy of Peter over the whole church. So what the truth has ordained stands firm, and blessed Peter perseveres in the rock-like strength he was granted, and does not abandon that guidance of the church which he once received [47]. For this reason it has always been necessary for every church—that is to say the faithful throughout the world—to be in agreement with the Roman church because of its more effective leadership.
In consequence of being joined, as members to head, with that see, from which the rights of sacred communion flow to all, they will grow together into the structure of a single body [48].
Therefore, if anyone says that it is not by the institution of Christ the lord himself that is to say, by divine law that blessed Peter should have perpetual successors in the primacy over the whole church; or that the Roman pontiff is not the successor of blessed Peter in this primacy: let him be anathema.
Return to Table of Contents Chapter 3. On the power and character of the primacy of the Roman pontiff And so, supported by the clear witness of holy scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman pontiffs and of general councils, we promulgate anew the definition of the ecumenical council of Florence [49] , which must be believed by all faithful Christians, namely that the apostolic see and the Roman pontiff hold a world-wide primacy, and that the Roman pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole church and father and teacher of all christian people.
To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal church. On the infallible teaching authority of the Roman pontiff That apostolic primacy which the Roman pontiff possesses as successor of Peter, the prince of the apostles, includes also the supreme power of teaching.
This holy see has always maintained this, the constant custom of the church demonstrates it, and the ecumenical councils , particularly those in which East and West met in the union of faith and charity, have declared it. She truly and humbly acknowledges that she received this from the Lord himself in blessed Peter, the prince and chief of the apostles, whose successor the Roman pontiff is, together with the fullness of power.
And since before all others she has the duty of defending the truth of the faith, so if any questions arise concerning the faith, it is by her judgment that they must be settled. Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors , for they knew very well that this see of St.
Return to Table of Contents FOOTNOTES 1 The Profession of faith of the other fathers added: and I pledge and swear true obedience to the Roman pontiff, successor of blessed Peter the prince of the apostles, and vicar of Jesus Christ 2 The profession of faith of the other fathers continues: my subjects, or those for whom I have responsibility in virtue of my office, hold, teach and preach the same 3 See Mt 28, Sermons , 4 elsewhere 3 , ch.
Sermons , 3 elsewhere 2 , ch. Letter to the emperor Michael PL , S Bernard, Ep. Letters PL , Want to be automatically notified of new documents?
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