From the 1998 Inside the Vatican
Special Supplement on Humanae Vitae
Congregation for the Doctrine of the Faith, Commentary on the Concluding Formula of the Professio Fidei, June 30, 1998
“AN IRREPLACEABLE INHERITANCE”
By Cardinal Joseph Ratzinger and Archbishop Tarcisio Bertone
On June 30, the Vatican released a commentary by Cardinal Joseph Ratzinger and Archbishop Tarcisio Bertone on the Pope’s May 18 motu proprio, Ad Tuendam Fidem (“To Protect the Faith”). This commentary explains what doctrinal truths are to be held as definitive. Though contraception is not explicitly mentioned, Humanae Vitae is quoted (footnote 13) and the implication is clear: Catholic teachings set forth in encyclicals like Humanae Vitae may not be openly dissented from by those who wish to remain in full communion with the Church. Here is the complete text of the commentary
1. From her very beginning, the Church has professed faith in the Lord, crucified and risen, and has gathered the fundamental contents of her belief into certain formulas. The central event of the death and resurrection of the Lord Jesus, expressed first in simple formulas and subsequently in formulas that were more devel- oped,1 made it possible to give life to that uninterrupted proclamation of faith in which the Church has handed on both what had been received from the lips of Christ and from his works, as well as what had been learned “at the prompting of the Holy Spirit.”2
The same New Testament is the singu-lar witness of the first profession pro- claimed by the disciples immediately after the events of Easter: “For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he was buried; that he was raised on the third day in accordance with the Scriptures; that he appeared to Cephas,
then to the Twelve.”3
2. In the course of the centuries, from this unchangeable nucleus testifying to Jesus as Son of God and as Lord, symbols witnessing to the unity of the faith and to the communion of the Churches came to be developed. In these, the fundamental truths which every believer is required to know and to profess were gathered together. Thus, before receiving Baptism, the catechumen must make his profession of faith. The Fathers too, coming together in Councils to respond to historical challenges that required a more complete presentation of the truths of the faith or a defense of the orthodoxy of those truths, formulated new creeds which occupy “a special place in the Church's life”4 up to the present day. The diversity of these symbols expresses the rich- ness of the one faith; none of them is superseded or nullified by subsequent professions of faith formulated in response to later historical circumstances.
3. Christ’s promise to bestow the Holy Spirit, who “will guide you into all truth,” constantly sustains the Church on her way.5Thus, in the course of her history, certain truths have been defined as having been acquired through the Holy Spirit’s assistance and are therefore perceptible stages in the realization of the original promise. Other truths, however, have to be understood still more deeply before full pos- session can be attained of what God, in his mystery of love, wished to reveal to men for their salvation.6
In recent times too, in her pastoral care for souls, the Church has thought it opportune to express in a more explicit way the faith of all time. In addition, the obligation has been es- tablished for some members of the Christian faithful, called to assume particular offices in the community in the name of the Church, to publicly make a profession of faith according to the formula approved by the Apostolic See.7
4. This new formula of the Professio fidei restates the Nicene-Constantinopolitan Creed and concludes with the addition of three propositions or paragraphs intended to bet- ter distinguish the order of the truths to which the believer adheres. The correct explanation of these paragraphs deserves a clear presentation, so that their authentic meaning, as given by the Church's Magisterium, will be well understood, received and integrally preserved.
In contemporary usage, the term “Church” has come to include a variety of meanings, which, while true and consistent, require greater precision when one refers to the specific and proper functions of persons who act within the Church. In this area, it is clear that, on questions of faith and morals, the only subject qualified to fulfill the office of teaching with binding authority for the faithful is the Supreme Pontiff and the College of Bishops in communion with him.8 The Bishops are the “authentic teachers” of the faith, “endowed with the authority of Christ,”9 because by divine institution they are the successors of the Apostles “in teaching and in pastoral governance”: together with the Roman Pontiff they exer- cise supreme and full power over all the Church, although this power cannot be exer- cised without the consent of the Roman Pontiff.10
5. The first paragraph states: “With firm faith, I also believe everything contained in the Word of God, whether written or hand- ed down in Tradition, which the Church, either by a solemn judgement or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed.” The object taught in this paragraph is con- stituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable.11
These doctrines are contained in the Word of God, written or handed down, and defined with a solemn judgement as divine-ly revealed truths either by the Roman Pontiff when he speaks “ex cathedra,” or by the College of Bishops gathered in council, or infallibly proposed for belief by the ordi- nary and universal Magisterium.
These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law.12
6. The second proposition of the Professio fidei states: “I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals.” The object taught by this formula includes all those teachings belonging to the dogmatic or moral area,13 which are necessary for faithfully keeping and expounding the deposit of faith, even if they have not been proposed by the Magisterium of the Church as formally revealed.
Such doctrines can be defined solemnly by the Roman Pontiff when he speaks “ex cathedra” or by the College of Bishops gathered in council, or they can be taught infallibly by the ordinary and universal Magisterium of the Church as a “sententia definitive tenenda.”14 Every believer, there- fore, is required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's Magisterium, and on the Catholic doctrine of the infallibility of the Magisterium in these matters.15 Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine16 and would therefore no longer be in full communion with the Catholic Church.
7. The truths belonging to this second paragraph can be of various natures, thus giving different qualities to their relationship with revelation. There are truths which are necessarily connected with revelation by virtue of an historical relationship; while other truths evince a logical connection that expresses a stage in the maturation of understanding of revelation which the Church is called to undertake. The fact that these doctrines may not be proposed as for- mally revealed, insofar as they add to the data of faith elements that are not revealed or which are not yet expressly recognized as such, in no way diminishes their definitive character, which is required at least by their intrinsic connection with revealed truth. Moreover, it cannot be excluded that at a certain point in dogmatic development, the understanding of the realities and the words of the deposit of faith can progress in the life of the Church, and the Magisterium may proclaim some of these doctrines as also dogmas of divine and catholic faith.
8. With regard to the nature of the assent owed to the truths set forth by the Church as divinely revealed (those of the first para- graph) or to be held definitively (those ofthe second paragraph), it is important to emphasize that there is no difference with respect to the full and irrevocable character of the assent which is owed to these teachings. The difference concerns the supernatural virtue of faith: in the case of truths of the first para- graph, the assent is based directly on faith in the authority of the Word of God (doctrines de fide credenda), in the case of the truths of the second paragraph, the assent is based on faith in the Holy Spirit's assistance to the Magister- ium and on the Catholic doctrine of the infalli- bility of the Magisterium (doctrines de fide tenenda).
9. The Magisterium of the Church, however, teaches a doctrine to be believed as divinely re- vealed (first paragraph) or to be held defini- tively (second paragraph) with an act which is either defining or non-defining. In the case of a defining act, a truth is solemnly defined by an “ex cathedra” pronouncement by the Roman Pontiff or by the action of an ecumenical coun- cil. In the case of a non-defining act, a doctrine is taught infallibly by the ordinary and universal Magisterium of the Bishops dispersed through- out the world who are in communion with the Successor of Peter. Such a doctrine can be con- firmed or reaffirmed by the Roman Pontiff, even without recourse to a solemn definition, by declaring explicitly that it belongs to the teaching of the ordinary and universal Magisterium as a truth that is divinely revealed (first paragraph) or as a truth of Catholic doc- trine (second paragraph). Consequently, when there has not been a judgement on a doctrine in the solemn form of a definition, but this doc- trine, belonging to the inheritance of the depositum fidei, is taught by the ordinary and universal Magisterium, which necessarily includes the Pope, such a doctrine is to be understood as having been set forth infallibly.17 The declaration of confirmation or reaf- firmation by the Roman Pontiff in this case is not a new dogmatic definition, but a formal attestation of a truth already possessed and infallibly transmitted by the Church.
10. The third proposition of the Professio fidei states: “Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not in- tend to proclaim these teachings by a definitive act.”
To this paragraph belong all those teachings — on faith and morals — presented as true or at least as sure, even if they have not been defined with a solemn judgement or proposed as definitive by the ordinary and universal Magisterium. Such teachings are, however, an authentic expression of the ordinary Magis- terium of the Roman Pontiff or of the College of Bishops and therefore require religious sub- mission of will and intellect.18
They are set forth in order to arrive at a deeper understanding of revelation, or to recall the conformity of a teaching with the truths of faith, or lastly to warn against ideas incompati- ble with these truths or against dangerous opinions that can lead to error.19
A proposition contrary to these doctrines can be qualified as erroneous or, in the case of teachings of the prudential order, as rash or dangerous and therefore “tuto doceri non potest.”20
Without any intention of completeness or exhaustiveness, some examples of doctrines relative to the three paragraphs described above can be recalled.
To the truths of the first paragraph belong the articles of faith of the Creed, the various Christological dogmas21 and Marian dog- mas;22 the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace;23 the doctrine of the real and substantial presence of Christ in the Eucha- rist24 and the sacrificial nature of the Eucharistic celebration;25 the foundation of the Church by the will of Christ;26 the doctrine on the primacy and infallibility of the Roman Pontiff;27 the doctrine on the existence of orig- inal sin;28 the doctrine on the immortality of the spiritual soul and on the immediate rec- ompense after death;29 the absence of error in the inspired sacred texts;30 the doctrine on the grave immorality of direct and voluntary killing of an innocent human being.31
With respect to the truths of the second paragraph, with reference to those connected with revelation by a logical necessity, one can consider, for example, the development in the understanding of the doctrine connected with the definition of papal infallibility, prior to the dogmatic definition of the First Vatican Council. The primacy of the Successor of Peter was always believed as a revealed fact, although until Vatican I the discussion remained open as to whether the conceptual elaboration of what is understood by the terms “jurisdiction” and “infallibility” was to be considered an intrinsic part of revelation or only a logical conse- quence. On the other hand, although its char-acter as a divinely revealed truth was defined in the First Vatican Council, the doctrine on the infallibility and primacy of jurisdiction of the Roman Pontiff was already recognized as defin- itive in the period before the council. History clearly shows, therefore, that what was accept- ed into the consciousness of the Church was considered a true doctrine from the beginning, and was subsequently held to be definitive; however, only in the final stage — the definition of Vatican I — was it also accepted as a divinely revealed truth.
A similar process can be observed in the more recent teaching regarding the doctrine that priestly ordination is reserved only to men. The Supreme Pontiff, while not wishing to proceed to a dogmatic definition, intended to reaffirm that this doctrine is to be held definitively,32 since, founded on the written Word of God, constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and uni- versal Magisterium.33
As the prior example illustrates, this does not foreclose the possibility that, in the future, the consciousness of the Church might progress to the point where this teach-
ing could be defined as a doctrine to be believed as divinely revealed.
The doctrine on the illicitness of euthanasia, taught in the Encyclical Letter Evangelium vitae, can also be recalled. Confirming that euthanasia is “a grave violation of the law of God,” the Pope declares that “this doctrine is based upon the natural law and upon the written Word of God, is transmitted by the Church’s Tradition and taught by the ordinary and universal Magisterium.”34 It could seem that there is only a logical element in the doctrine on euthanasia, since Scripture does not seem to be aware of the concept. In this case, however, the interrelationship between the orders of faith and reason becomes apparent: Scripture, in fact, clearly excludes every form of the kind of self-determination of human existence that is presupposed in the theory and practice of euthanasia.
Other examples of moral doctrines which are taught as definitive by the universal and ordinary Magisterium of the Church are: the teach- ing on the illicitness of prostitution35 and of fornication.36
With regard to those truths connected to rev- elation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the cel- ebration of an ecumenical council, the can- onizations of saints (dogmatic facts), the dec- laration of Pope Leo XIII in the Apostolic Letter Apostolicae curae on the invalidity of Anglican ordinations....37
As examples of doctrines belonging to the third paragraph, one can point in general to teachings set forth by the authentic ordinary Magisterium in a non- definitive way, which require degrees of adherence differenti- ated according to the mind and the will manifested; this is shown espe- cially by the nature of the docu- ments, by the frequent repetition of the same doctrine, or by the
tenor of the verbal expression.38
12. With the different symbols of faith, the believer recognizes and attests that he professes the faith of the entire Church. It is for this reason that, above all in the earliest symbols of faith, this consciousness is expressed in the formula “We believe.”
As the Catechism of the Catholic Church teaches: “‘I believe’ (Apostles’ Creed) is the faith of the Church professed personally by each believer, principally during Baptism. ‘We believe’ (Nicene-Constantinopolitan Creed) is the faith of the Church confessed by the Bishops assembled in council or more gener- ally by the liturgical assembly of believers. ‘I believe’ is also the Church, our mother, responding to God by faith as she teaches us to say both ‘I believe’ and ‘We believe.’”39
In every profession of faith, the Church verifies different stages she has reached on her path toward the definitive meeting with the Lord. No content is abrogated with the passage of time; instead, all of it becomes an irreplaceable inheritance through which the faith of all time, of all believers, and lived out in every place, contemplates the constant action of the Spirit of the risen Christ, the Spirit who accompanies and gives life to his Church and leads her into the fullness of the truth.
Rome, from the offices of the Congregation for the Doctrine of the Faith, 29 June 1998, the Solemnity of the Blessed Apostles Peter and Paul.
+ Cardinal Joseph Ratzinger, Prefect
+ Tarcisio Bertone, S.D.B. Archbishop emeritus of Vercelli, Secretary
1 The sim-ple formulas normally profess the messianic fulfill- ment in Jesus of Nazareth; cf. for example, Mk 8:29; Mt 16:16; Lk 9:20; Jn 20:31; Acts 9:22. The complex formulas, in addition to the resurrection, confess the principal events of the life of Jesus and their salvific meaning; cf. for example, Mk 12:35-36; Acts 2:23-24; I Cor 15:3-5; I Cor 16:22; Phil 2:7, 10-11; Col 1:15-20; I Pt 3:19-22; Rv 22:20. Besides the formulas of confession of faith relating to salvation history and to the historical event of Jesus of Nazareth, which culminates with Easter, there are professions of faith in the New Testament which concern the very being of Jesus: cf. I Cor 12:3: “Jesus is Lord.” In Rom 10:9, the two forms of confession are found together. 2 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, n. 7.
3 I Cor 15:3-5.
4 Catechism of the Catholic Church, n. 193.
5 Jn 16:13.
6 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, n. II.
7 Cf. Congregation for the Doctrine of the Faith, Profession of Faith and Oath of Fidelity: AAS 81 (1989), 104-106; CIC, can. 833.
8 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen gentium, n. 25.
9 Ibid., n. 25.
10 Cf. ibid., n. 22.
11 Cf. DS 3074.
12 Cf. CIC, cann. 750 and 751; 1364, §1; CCEO, cann. 598; 1436, §1.
13 Cf. Paul VI, Encyclical Letter Humanae vitae, n. 4: AAS 60 (1968), 483; John Paul II, Encyclical Letter Veritatis splendor, nn. 36-37: AAS 85 (1993), 1162-1163.
14 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen gentium, n. 25.
15 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, nn. 8 and 10; Congregation for the Doctrine of the Faith, Declaration Mysterium Ecclesiae, n. 3: AAS 65 (1973), 400-401.
16 Cf. John Paul II, Motu pro- prio Ad tuendam fidem (18 May 1998).
17 It should be noted that the infallible teaching of the ordinary and universal Magisterium is not only set forth with an explicit declaration of a doctrine to be believed or held definitively, but is also expressed by a doctrine implicitly contained in a practice of the Church's faith, derived from revelation or, in any case, necessary for eternal salvation, and attested to by the uninterrupted Tradition: such an infallible teaching is thus objectively set forth by the whole episcopal body, understood in a diachronic and not necessarily merely synchronic sense. Furthermore, the intention of the ordinary and universal Magisterium to set forth a doctrine as definitiv- e is not generally linked to technical formulations of par- ticular solemnity; it is enough that this be clear from the tenor of the words used and from their context.
18 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen gentium, n. 25; Congregation for the Doctrine of the Faith, Instruction Donum veritatis, n. 23: AAS 82 (1990), 1559- 1560.
19 Cf. Congregation for the Doctrine of the Faith, Instruction Donum veritatis, nn. 23 and 24: AAS 82 (1990), 1559-1561.
20 Cf. CIC, cann. 752, 1371; CCEO, cann. 599, 1436, §2. 21 Cf. DS 301-302.
22 Cf. DS 2803; 3903.
23 Cf. DS 1601; 1606.
24 Cf. DS 1636.
25 Cf. DS 1740; 1743.
26 Cf. DS 3050.
27 Cf. DS 3059-3075.
28 Cf. DS 1510-1515.
29 Cf. DS 1000-1002.
30 Cf. DS 3293; Second Vatican Ecumenical Council, Dogmatic Constitution Dei Verbum, n. II.
31 Cf. John Paul II, Encyclical Letter Evangelium vitae, n. 57:
AAS 87 (1995), 465.
32 Cf. John
Ordinatio sacerdotalis, n. 4: AAS 86
(1994), 548. 33 Cf. Congregation for
the Doctrine of the Faith, Response to a Dubium concerning
the teaching contained in the Apostolic Letter
“Ordinatio sacerdotalis”: AAS 87 (1995),
1114. 34 John Paul II, Encyclical Letter
Evangelium vitae, n. 65: AAS 87 (1995), 477.
35 Cf. Catechism of the Catholic Church, n. 193. 36 Cf. Catechism of the Catholic Church, n. 2353. 37 Cf. DS 3315-3319.
38 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution Lumen gentium, n. 25; Congregation for the Doctrine of the Faith, Instruction Donum veritatis, nn. 17, 23 and 24: AAS 82 (1990), 1557-1558,1559- 1561.
39 Catechism of the Catholic Church, n. 167