|
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 exeise 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 imposed 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.[8] This
doctrine is contained in the word of God and it was constantly
proclaimed by the Fathers of the Church.[7] 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 3a 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).
ENDNOTES
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.
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