Dignitatis Humanae
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1. A sense of the dignity of the human person has
been impressing itself more and more deeply on the consciousness of
contemporary man,[1] and the
demand is increasingly made that men should act on their own judgment, enjoying
and making use of a responsible freedom, not driven by coercion but motivated
by a sense of duty. The demand is
likewise made that constitutional limits should be set to the powers of
government, in order that there may be no encroachment on the rightful freedom
of the person and of associations. This
demand for freedom in human society chiefly regards the quest for the values
proper to the human spirit. It regards,
in the first place, the free exercise of religion in society. This Vatican Council takes careful note of
these desires in the minds of men. It
proposes to declare them to be greatly in accord with truth and justice. To this end, it searches into the sacred
tradition and doctrine of the Church--the treasury out of which the Church
continually brings forth new things that are in harmony with the things that
are old.
First, the council
professes its belief that God Himself has made known to mankind the way in
which men are to serve Him, and thus be saved in Christ and come to
blessedness. We believe that this one
true religion subsists in the Catholic and Apostolic Church, to which the Lord
Jesus committed the duty of spreading it abroad among all men. Thus He spoke to the Apostles: "Go, therefore, and make disciples of
all nations, baptizing them in the name of the Father and of the Son and of the
Holy Spirit, teaching them to observe all things whatsoever I have enjoined
upon you" (Matt. 28: 19-20). On their part, all men are bound to seek the
truth, especially in what concerns God and His Church, and to embrace the truth
they come to know, and to hold fast to it.
This Vatican Council
likewise professes its belief that it is upon the human conscience that these
obligations fall and exert their binding force. The truth cannot impose itself except by virtue of its own truth,
as it makes its entrance into the mind at once quietly and with power.
Religious freedom, in
turn, which men demand as necessary to fulfill their duty to worship God, has
to do with immunity from coercion in civil society. Therefore it leaves untouched traditional Catholic doctrine on
the moral duty of men and societies toward the true religion and toward the one
Church of Christ.
Over and above all
this, the council intends to develop the doctrine of recent popes on the
inviolable rights of the human person and the constitutional order of
society.
2. This Vatican Council declares that the human person has a right to
religious freedom. This freedom means
that all men are to be immune from coercion on the part of individuals or of
social groups and of any human power, in such wise that no one is to be forced
to act in a manner contrary to his own beliefs, whether privately or publicly,
whether alone or in association with others within due limits.
The council further declares
that the right to religious freedom has its foundation in the very dignity of
the human person as this dignity is known through the revealed word of God and
by reason itself.[2] This right of the human person to religious
freedom is to be recognized in the constitutional law whereby society is
governed and thus it is to become a civil right.
It is in accordance
with their dignity as persons--that is, beings endowed with reason and free
will and therefore privileged to bear personal responsibility--that all men
should be at once impelled by nature and also bound by a moral obligation to
seek the truth, especially religious truth.
They are also bound to adhere to the truth, once it is known, and to
order their whole lives in accord with the demands of truth. However, men cannot discharge these
obligations in a manner in keeping with their own nature unless they enjoy
immunity from external coercion as well as psychological freedom. Therefore the right to religious freedom has
its foundation not in the subjective disposition of the person, but in his very
nature. In consequence, the right to
this immunity continues to exist even in those who do not live up to their
obligation of seeking the truth and adhering to it and the exercise of this
right is not to be impeded, provided that just public order be observed.
3. Further light is shed on the subject if one
considers that the highest norm of human life is the divine law--eternal,
objective and universal--whereby God orders, directs and governs the entire
universe and all the ways of the human community by a plan conceived in wisdom
and love. Man has been made by God to
participate in this law, with the result that, under the gentle disposition of
divine Providence, he can come to perceive ever more fully the truth that is
unchanging. Wherefore every man has the
duty, and therefore the right, to seek the truth in matters religious in order
that he may with prudence form for himself right and true judgments of conscience,
under use of all suitable means.
Truth, however, is to
be sought after in a manner proper to the dignity of the human person and his
social nature. The inquiry is to be
free, carried on with the aid of teaching or instruction, communication and dialogue,
in the course of which men explain to one another the truth they have
discovered, or think they have discovered, in order thus to assist one another
in the quest for truth.
Moreover, as the truth
is discovered, it is by a personal assent that men are to adhere to it.
On his part, man perceives
and acknowledges the imperatives of the divine law through the mediation of
conscience. In all his activity a man
is bound to follow his conscience in order that he may come to God, the end and
purpose of life. It follows that he is
not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be
restrained from acting in accordance with his conscience, especially in matters
religious. The reason is that the
essence of religion, of its very nature, consists before all else in those
internal, voluntary and free acts whereby man sets the course of his life
directly toward God. No merely human
power can either command or prohibit acts of this kind.[3]
The social nature of
man, however, itself requires that he should give external expression to his
internal acts of religion: that he
should share with others in matters religious;
that he should profess his religion in community. Injury therefore is done to the human person
and to the very order established by God for human life, if the free exercise
of religion is denied in society, provided just public order is observed.
There is a further
consideration. The religious acts
whereby men, in private and in public and out of a sense of personal
conviction, direct their lives to God transcend by their very nature the order
of terrestrial and temporal affairs.
Government therefore ought indeed to take account of the religious life
of the citizenry and show it favor, since the function of government is to make
provision for the common welfare.
However, it would clearly transgress the limits set to its power, were
it to presume to command or inhibit acts that are religious.
4. The freedom or immunity from coercion in matters
religious which is the endowment of persons as individuals is also to be
recognized as their right when they act in community. Religious communities are a requirement of the social nature both
of man and of religion itself.
Provided the just
demands of public order are observed, religious communities rightfully claim
freedom in order that they may govern themselves according to their own norms,
honor the Supreme Being in public worship, assist their members in the practice
of the religious life, strengthen them by instruction, and promote institutions
in which they may join together for the purpose of ordering their own lives in
accordance with their religious principles.
Religious communities
also have the right not to be hindered, either by legal measures or by
administrative action on the part of government, in the selection, training,
appointment, and transferal of their own ministers, in communicating with
religious authorities and communities abroad, in erecting buildings for
religious purposes, and in the acquisition and use of suitable funds or
properties.
Religious communities
also have the right not to be hindered in their public teaching and witness to
their faith, whether by the spoken or by the written word. However, in spreading religious faith and in
introducing religious practices everyone ought at all times to refrain from any
manner of action which might seem to carry a hint of coercion or of a kind of
persuasion that would be dishonorable or unworthy, especially when dealing with
poor or uneducated people. Such a
manner of action would have to be considered an abuse of one's right and a
violation of the right of others.
In addition, it comes
within the meaning of religious freedom that religious communities should not
be prohibited from. freely undertaking
to show the special value of their doctrine in what concerns the organization
of society and the inspiration of the whole of human activity. Finally, the social nature of man and the
very nature of religion afford the foundation of the right of men freely to
hold meetings and to establish educational, cultural, charitable and social
organizations, under the impulse of their own religious sense.
5. The family, since it is a society in its own
original right, has the right freely to live its own domestic religious life
under the guidance of parents. Parents,
moreover, have the right to determine, in accordance with their own religious
beliefs, the kind of religious education that their children are to receive. Government, in consequence, must acknowledge
the right of parents to make a genuinely free choice of schools and of other
means of education, and the use of this freedom of choice is not to be made a
reason for imposing unjust burdens on parents, whether directly or
indirectly. Besides, the right of
parents are violated, if their children are forced to attend lessons or
instructions which are not in agreement with their religious beliefs, or if a
single system of education, from which all religious formation is excluded, is
0imposed upon all.
6. Since the common welfare of society consists in
the entirety of those conditions of social life under which men enjoy the
possibility of achieving their own perfection in a certain fullness of measure
and also with some relative ease, it chiefly consists in the protection of the
rights, and in the performance of the duties, of the human person.[4] Therefore the care of the right to religious
freedom devolves upon the whole citizenry, upon social groups, upon government,
and upon the Church and other religious communities, in virtue of the duty of
all toward the common welfare, and in the manner proper to each.
The protection and
promotion of the inviolable rights of man ranks among the essential duties of
government.[5] Therefore government is to assume the
safeguard of the religious freedom of all its citizens, in an effective manner,
by just laws and by other appropriate means.
Government is also to
help create conditions favorable to the fostering of religious life, in order
that the people may be truly enabled to exercise their religious rights and to
fulfill their religious duties, and also in order that society itself may
profit by the moral qualities of justice and peace which have their origin in
men's faithfulness to God and to His holy will.[6]
If, in view of peculiar
circumstances obtaining among peoples, special civil recognition is given to
one religious community in the constitutional order of society, it is at the
same time imperative that the right of all citizens and religious communities
to religious freedom should be recognized and made effective in practice.
Finally, government is
to see to it that equality of citizens before the law, which is itself an
element of the common good, is never violated, whether openly or covertly, for
religious reasons. Nor is there to be
discrimination among citizens.
It follows that a wrong
is done when government imposes upon its people, by force or fear or other
means, the profession or repudiation of any religion, or when it hinders men
from joining or leaving a religious community.
All the more is it a violation of the will of God and of the sacred
rights of the person and the family of nations when force is brought to bear in
any way in order to destroy or repress religion, either in the whole of mankind
or in a particular country or in a definite community.
7. The right to religious freedom is exercised in
human society: hence its exercise is
subject to certain regulatory norms. In
the use of all freedoms the moral principle of personal and social
responsibility is to be observed. In
the exercise of their rights, individual men and social groups are bound by the
moral law to have respect both for the rights of others and for their own
duties toward others and for the common welfare of all. Men are to deal with their fellows in
justice and civility.
Furthermore, society
has the right to defend itself against possible abuses committed on the pretext
of freedom of religion. It is the
special duty of government to provide this protection. However, government is not to act in an
arbitrary fashion or in an unfair spirit of partisanship. Its action is to be controlled by juridical
norms which are in conformity with the objective moral order. These norms arise out of the need for the
effective safeguard of the rights of all citizens and for the peaceful
settlement of conflicts of rights, also out of the need for an adequate care of
genuine public peace, which comes about when men live together in good order
and in true justice, and finally out of the need for a proper guardianship of
public morality.
These matters
constitute the basic component of the common welfare: they are what is meant by public order. For the rest, the usages of society are to be the usages of
freedom in their full range: that is,
the freedom of man is to be respected as far as possible and is not to be
curtailed except when and insofar as necessary.
8. Many pressures are brought to bear upon the men of
our day, to the point where the danger arises lest they lose the possibility of
acting on their own judgment. On the
other hand, not a few can be found who seem inclined to use the name of freedom
as the pretext for refusing to submit to authority and for making light of the
duty of obedience. Wherefore this
Vatican Council urges everyone, especially those who are charged with the task
of educating others, to do their utmost to form men who, on the one hand, will
respect the moral order and be obedient to lawful authority, and, on the other
hand, will be lovers of true freedom--men, in other words, who will come to
decisions on their own judgment and in the light of truth, govern their
activities with a sense of responsibility, and strive after what is true and
right, willing always to join with others in cooperative effort.
Religious freedom therefore
ought to have this further purpose and aim, namely, that men may come to act
with greater responsibility in fulfilling their duties in community life.
9. The declaration of this Vatican Council on the
right of man to religious freedom has its foundation in the dignity of the
person, whose exigencies have come to be more fully known to human reason
through centuries of experience. What
is more, this doctrine of freedom has roots in divine revelation, and for this
reason Christians are bound to respect it all the more conscientiously. Revelation does not indeed affirm in so many
words the right- of man to immunity from external coercion in matters
religious. It does, however, disclose
the dignity of the human person in its full dimensions. It gives evidence of the respect which
Christ showed toward the freedom with which man is to fulfill his duty of
belief in the word of God and it gives us lessons in the spirit which disciples
of such a Master ought to adopt and continually follow. Thus further light is cast upon the general
principles upon which the doctrine of this declaration on religious freedom is
based. In particular, religious freedom
in society is entirely consonant with the freedom of the act of Christian
faith.
10. It is one of the major tenets of Catholic doctrine
that man's response to God in faith must be free: no one therefore is to be forced to embrace the Christian faith
against his own will.[7] This doctrine is contained in the word of
God and it was constantly proclaimed by the Fathers of the Church.[8] The act of faith is of its very nature a
free act. Man, redeemed by Christ the
Savior and through Christ Jesus called to be God's adopted son,[9]
cannot give his adherence to God revealing Himself unless, under the drawing of
the Father,[10] he offers
to God the reasonable and free submission of faith. It is therefore completely in accord with the nature of faith
that in matters religious every manner of coercion on the part of men should be
excluded. In consequence, the principle
of religious freedom makes no small contribution to the creation of an
environment in which men can without hindrance be invited to the Christian
faith, embrace it of their own free will, and profess it effectively in their
whole manner of life.
11. God calls men to serve Him in spirit and in truth,
hence they are bound in conscience but they stand under no compulsion. God has regard for the dignity of the human
person whom He Himself created and man is to be guided by his own judgment and
he is to enjoy freedom. This truth
appears at its height in Christ Jesus, in whom God manifested Himself and His
ways with men. Christ is at once our
Master and our Lord[11]
and also meek and humble of heart.[12] In attracting and inviting His disciples He
used patience.[13] He wrought miracles to illuminate His
teaching and to establish its truth, but His intention was to rouse faith in
His hearers and to confirm them in faith, not to exert coercion upon them.[14] He did indeed denounce the unbelief of some
who listened to Him, but He left vengeance to God in expectation of the day of
judgment.[15] When He sent His Apostles into the world, He
said to them: "He who believes and
is baptized will be saved. He who does
not believe will be condemned" (Mark 16:16). But He Himself, noting that the cockle had been sown amid the
wheat, gave orders that both should be allowed to grow until the harvest time,
which will come at the end of the world.[16] He refused to be a political messiah, ruling
by force:[17] He preferred to call Himself the Son of Man,
who came "to serve and to give his life as a ransom for the many"
(Mark 10:45). He showed Himself the
perfect servant of God,[18]
who "does not break the bruised reed nor extinguish the smoking flax"
(Matt. 12:20).
He acknowledged the
power of government and its rights, when He commanded that tribute be given to
Caesar: but He gave clear warning that
the higher rights of God are to be kept inviolate: "Render to Caesar the things that are Caesar's and to God
the things that are God's" (Matt. 22:21). In the end, when
He completed on the cross the work of redemption whereby He achieved salvation
and true freedom for men,
He brought His
revelation to completion. For He bore
witness to the truth,[19]
but He refused to impose the truth by force on those who spoke against it. Not by force of blows does His will assert
its claims.[20] It is established by witnessing to the truth
and by hearing the truth, and it extends its dominion by the love whereby
Christ, lifted up on the cross, draws all men to Himself.[21]
Taught by the word and
example of Christ, the Apostles followed the same way. From the very origins of the Church the
disciples of Christ strove to convert men to faith in Christ as the Lord; not, however, by the use of coercion or of
devices unworthy of the Gospel, but by the power, above all, of the word of
God.[22] Steadfastly they proclaimed to all the plan
of God our Savior, "who wills that all men should be saved and come to the
acknowledgment of the truth" (1 Tim.
2:4). At the same time, however,
they showed respect for those of weaker stuff, even though they were in error,
and thus they made it plain that "each one of us is to render to God an
account of himself' (Romans 14:12),[23]
and for that reason is bound to obey his conscience. Like Christ Himself, the Apostles were unceasingly bent upon
bearing witness to the truth of God, and they showed the fullest measure of
boldness in "speaking the word with confidence" (Acts 4:31)[24]
before the people and their rulers.
With a firm faith they held that the Gospel is indeed the power of God
unto salvation for all who believe.[25] Therefore they rejected all "carnal
weapons"[26] they
followed the example of the gentleness and respectfulness of Christ and they
preached the word of God in the full confidence that there was resident in this
word itself a divine power able to destroy all the forces arrayed against God[27]
and bring men to faith in Christ and to His service.[28] As the Master, so too the Apostles
recognized legitimate civil authority.
"For there is no power except from God," the Apostle teaches,
and thereafter commands: "Let
everyone be subject to higher authorities....
He who resists authority resists God's ordinance" (Romans 13:1-5).[29] At the same time, however, they did not
hesitate to speak out against governing powers which set themselves in
opposition to the holy will of God:
"It is necessary to obey God rather than men" (Acts 5:29).[30] This is the way along which the martyrs and
other faithful have walked through all ages and over all the earth.
12. In faithfulness therefore to the truth of the
Gospel, the Church is following the way of Christ and the apostles when she
recognizes and gives support to the principle of religious freedom as befitting
the dignity of man and as being in accord with divine revelation. Throughout the ages the Church has kept safe
and handed on the doctrine received from the Master and from the apostles. In the life of the People of God, as it has
made its pilgrim way through the vicissitudes of human history, there has at
times appeared a way of acting that was hardly in accord with the spirit of the
Gospel or even opposed to it.
Nevertheless, the doctrine of the Church that no one is to be coerced
into faith has always stood firm.
Thus the leaven of the
Gospel has long been about its quiet work in the minds of men, and to it is due
in great measure the fact that in the course of time men have come more widely
to recognize their dignity as persons, and the conviction has grown stronger
that the person in society is to be kept free from all manner of coercion in
matters religious.
13. Among the things that concern the good of the
Church and indeed the welfare of society here on earth-- things therefore that
are always and everywhere to be kept secure and defended against all
injury--this certainly is preeminent, namely, that the Church should enjoy that
full measure of freedom which her care for the salvation of men requires.[31] This is a sacred freedom, because the
only-begotten Son endowed with it the Church which He purchased with His
blood. Indeed it is so much the
property of the Church that to act against it is to act against the will of
God. The freedom of the Church is the fundamental
principle in what concerns the relations between the Church and governments and
the whole civil order.
In human society and in
the face of government the Church claims freedom for herself in her character
as a spiritual authority, established by Christ the Lord, upon which there
rests, by divine mandate, the duty of going out into the whole world and
preaching the Gospel to every creature.[32] The Church also claims freedom for herself
in her character as a society of man who have the right to live in society in
accordance with the precepts of Christian faith.[33]
In turn, where the
principle of religious freedom is not only proclaimed in words or simply
incorporated in law but also given sincere and practical application, there the
Church succeeds in achieving a stable situation of right as well as of fact and
the independence which is necessary for the fulfillment of her divine
mission.
This independence is
precisely what the authorities of the Church claim in society.[34] At the same time, the Christian faithful, in
common with all other men, possess the civil right not to be hindered in
leading their lives in accordance with their consciences. Therefore, a harmony exists between the
freedom of the Church and the religious freedom which is to be recognized as
the right of all men and communities and sanctioned by constitutional law.
14. In order to be faithful to the divine command,
"teach all nations" (Matt.
28:19-20), the Catholic Church must work with all urgency and concern
"that the word of God be spread abroad and glorified" (2 Thess. 3:1).
Hence the Church earnestly begs of its children that, "first of
all, supplications, prayers, petitions, acts of thanksgiving be made for all
men.... For this is good and agreeable
in the sight of God our Savior, who wills that all men be saved and come to the
knowledge of the truth" (1 Tim.
2:1-4). In the formation of
their consciences, the Christian faithful ought carefully to attend to the
sacred and certain doctrine of the Church.[35] For the Church is, by the will of Christ,
the teacher of the truth. It is her
duty to give utterance to, and authoritatively to teach, that truth which is
Christ Himself, and also to declare and confirm by her authority those
principles of the moral order which have their origins in human nature
itself. Furthermore, let Christians
walk in wisdom in the face of those outside, "in the Holy Spirit, in
unaffected love, in the word of truth" (2 Cor. 6:6-7), and let them be about their task of spreading the light
of life with all confidence [36]
and apostolic courage, even to the shedding of their blood.
The disciple is bound
by a grave obligation toward Christ, his Master, ever more fully to understand
the truth received from Him, faithfully to proclaim it, and vigorously to
defend it, never--be it understood--having recourse to means that are incompatible
with the spirit of the Gospel. At the
same time, the charity of Christ urges him to love and have prudence and
patience in his dealings with those who are in error or in ignorance with
regard to the faith.[37] All is to be taken into account--the Christian
duty to Christ, the life-giving word which must be proclaimed, the rights of
the human person, and the measure of grace granted by God through Christ to men
who are invited freely to accept and profess the faith.
15. The fact is that men of the present day want to be
able freely to profess their religion in private and in public. Indeed, religious freedom has already been
declared to be a civil right in most constitutions, and it is solemnly
recognized in international documents.[38] The further fact is that forms of government
still exist under which, even though freedom of religious worship receives
constitutional recognition, the powers of government are engaged in the effort
to deter citizens from the profession of religion and to make life very difficult
and dangerous for religious communities.
This council greets
with joy the first of these two facts as among the signs of the times. With sorrow, however, it denounces the other
fact, as only to be deplored. The council
exhorts Catholics, and it directs a plea to all men, most carefully to consider
how greatly necessary religious freedom is, especially in the present condition
of the human family. All nations are
coming into even closer unity. Men of
different cultures and religions are being brought together in closer
relationships. There is a growing
consciousness of the personal responsibility that every man has. All this is evident. Consequently, in order that relationships of
peace and harmony be established and maintained within the whole of mankind, it
is necessary that religious freedom be everywhere provided with an effective
constitutional guarantee and that respect be shown for the high duty and right
of man freely to lead his religious life in society.
May the God and Father
of all grant that the human family, through careful observance of the principle
of religious freedom in society, may be brought by the grace of Christ and the
power of the Holy Spirit to the sublime and unending and "glorious freedom
of the sons of God" (Rom. 8:21).
[1] Cf. John XXIII, encycl. "Pacem in Terris,"
April 11, 1963: AAS 55 (1963) p.
279; ibid., p. 265; Pius XII, radio message, Dec. 24, 1944: AAS 37 (1945),pg. 14.
[2] Cf. John XXIII, encycl. "Pacem in Terris,"
April 11, 1963: AAS 55 (1963), pp. 260-261; Pius XII, radio message, Dec. 24, 1942: AAS 35 (1943) p. 19; Pius XI, encycl. "Mit Brennender
Sorge," March 14, 193i: AAS 29
(1937), p. 160- Leo XIII, encycl. "Libertas Praestantissimum," June
20, 1888: Acts of Leo XIII 8 (1888),
pp. 237-238.
[3] Cf. John XXIII, encycl. "Pacem in Terris,"
April 11, 1963: AAS 55 (1963), p. 270-
Paul VI, radio message, Dec. 22, 1964:
AAS 57 (1965), Pp. 181-182.
[4] Cf. John XXIII, encycl. "Mater et
Magistra," May 15, 1961: AAS 53
(1961), p. 417; idem, encycl. "Pacem
in Terris," April 11, 1963: AAS 55
(1963), p. 273.
[5] Cf. John XXIII, encycl. "Pacem in Terris,"
April 11, 1963: AAS 55 (1963) pp.
273-274; Pius XII, radio message, June
1, 1941: AAS 33 (1941),pg. 200.
[6] Cf. Leo XIII, encycl. "Immortale Dei," Nov.
1, 1885: AAS 18 (1885) n. 161.
[7] Cf. Lactantius "Divinarum Institutionum,"
Book V, 19: CSEL 19, pp. 463464,
465: PL 6, 614 and 616 (ch. 20); St. Ambrose, "Epistola ad Valentianum
Imp.," Letter 21: PL 16,
1005; St. Augustine, "Contra
Litteras Petiliani," Book II, ch. 83:
CSEL 52 p. 112: PL 43, 315; cf. C. 23, q. 5, c. 33, (ed. Friedberg, col.
939); idem, Letter 23: PL 33, 98;
idem, Letter 34: PL 33,
132; idem, Letter 35: PL 33, 135;
St. Gregory the Great, "Epistola ad Virgilium et Theodorum
Episcopos Massiliae Galliarum," Register of Letters I, 45: MGH Ep. 1, p. 72: PL 77, 510-511 (Book I, ep. 47 ); idem, "Epistola ad Johannem Episcopum
Constantinopolitanum," Register of Letters, III, 52: MGH Letter 1, p. 210: PL 77, 649 (Book III, Letter 53), cf. D. 45,
c. 1 (ed. Friedberg, col. 160); Council
of Toledo IV, c. 57: Mansi 10,
633; cf. D. 45, c. 5 (ed. Friedberg,
col. 161-162); Clement III: X., V, 6, 9: ed. Friedberg, col. 774;
Innocent III, "Epistola ad Arelatensem Archiepiscopum," X.,
III, 42, 3: Friedberg, col. 646.
[8] Cf. CIC, c. 1351- Pius XII, allocution to prelate
auditors and other officials and administrators of the tribune of the Holy
Roman Rota, Oct. 6, 1946: AAS 38
(1946), p. 394; idem. Encycl.
"Mystici Corporis," June 29, 1943:
AAS (1943) p. 243.
[9] Cf. Eph. 1:5.
[10] Cf. John 6:44.
[11] Cf. John 13:13.
[12] Cf. Matt. 11:29.
[13] Cf. Matt. 11:28-30;
John 6:67-68.
[14] Cf. Matt. 9:28-29;
Mark 9:23-24; 6:5-6; Paul VI, encycl. "Ecclesiam Suam,"
Aug. 6, 1964: AAS 56 (1964), pp. 642-643.
[15] Cf. Matt. 11:20-24;
Rom. 12:19-20; 2 Thess. 1:8.
[16] Cf. Matt. 13:30 and 40-42.
[17] Cf. Matt. 4:8-10;
John 6:15.
[18] Cf. Is. 42:1-4.
[19] Cf. John 18:37.
[20] Cf. Matt. 26:51-53;
John 18:36.
[21] Cf. John 12:32.
[22] Cf. 1 Cor. 2:3-5;
1 Thess. 2:3-5.
[23] Cf. Rom. 14:1-23;
1 Cor. 8:9-13; 10:23-33.
[24] Cf. Eph. 6:19-20.
[25] Cf. Rom. 1:16.
[26] Cf. 2 Cor. 10:4;
1 Thess. 5:8-9.
[27] Cf. Eph. 6:11-17.
[28] Cf. 2 Cor. 10:3-5.
[29] Cf. 1 Pet. 2:13-17.
[30] Cf. Acts 4 :19-20.
[31] Cf. Leo XIII, letter "Officio Sanctissimo,"
Dec. 22, 1887: AAS 20 (1887), p.
269; idem, letter "Ex
Litteris," April 7, 1887: AAS 19
(1886), p. 465.
[32] Cf. Mark 16:15;
Matt. 28:18-20; Pius XII,
encycl. "Summi Pontificatus," Oct. 20, 1939: AAS 31 (1939). pp. 445-446.
[33] Cf. Pius XI, letter "Firmissiman Constantiam,"
March 28, 1937: AAS 29 (1937), p. 196.
[34] Cf. Pius XII, allocution, "Ci Riesce," Dec.
6, 1953: AAS 45 (1953), p. 802.
[35] Cf. Pius XII, radio message, March 23, 1952: AAS 44 (1952) pp. 270-278.
[36] Cf. Acts 4:29.
[37] Cf. John XXIII, encycl. "Pacem in Terris (1963),
April 11, 1963:AAS 55pp. 299-300.
[38] Cf. John XXIII, encycl. "Pacem in Terris,"
April 11, 1963: AAS 55 (1963) pp.
295-296.