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CONGREGATION FOR THE DOCTRINE OF THE FAITH
INSTRUCTION
DONUM VERITATIS
ON THE ECCLESIAL VOCATION
OF THE THEOLOGIAN
INTRODUCTION
1. The truth which sets us free is a gift of Jesus Christ (cf. Jn 8:32). Man's
nature calls him to seek the truth while ignorance keeps him in a condition
of servitude. Indeed, man could not be truly free were no light shed upon
the central questions of his existence including, in particular, where he
comes from and where he is going. When God gives Himself to man as a
friend, man becomes free, in accordance with the Lord's word: «No
longer do I call you servants, for the servant does not know what his master
is doing; but I have called you friends, for all that I have heard from my
Father I have made known to you» (Jn 15:15). Man's deliverance from
the alienation of sin and death comes about when Christ, the Truth,
becomes the "way" for him (cf. Jn 14:6).
In the Christian faith, knowledge and life, truth and existence are
intrinsically connected. Assuredly, the truth given in God's revelation
exceeds the capacity of human knowledge, but it is not opposed to human
reason. Revelation in fact penetrates human reason, elevates it, and calls it
to give an account of itself (cf. 1 Pet 3:15). For this reason, from the very
beginning of the Church, the "standard of teaching" (cf. Rom 6:17) has been
linked with baptism to entrance into the mystery of Christ. The service of
doctrine, implying as it does the believer's search for an understanding of
the faith, i.e., theology, is therefore something indispensable for the Church.
Theology has importance for the Church in every age so that it can respond
to the plan of God "who desires all men to be saved and to come to the
knowledge of the truth" (1 Tim 2:4). In times of great spiritual and cultural
change, theology is all the more important. Yet it also is exposed to risks
since it must strive to "abide" in the truth (cf. Jn 8:31), while at the same
time taking into account the new problems which confront the human spirit.
In our century, in particular, during the periods of preparation for and
implementation of the Second Vatican Council, theology contributed much
to a deeper "understanding of the realities and the words handed on"(1). But
it also experienced and continues to experience moments of crisis and
tension.
The Congregation for the Doctrine of the Faith deems it opportune then to

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address to the Bishops of the Catholic Church, and through them her
theologians, the present Instruction which seeks to shed light on the mission
of theology in the Church. After having considered truth as God's gift to
His people (I), the instruction will describe the role of theologians (II),
ponder the particular mission of the Church's Pastors (III), and finally,
propose some points on the proper relationship between theologians and
pastors (IV). In this way, it aims to serve the growth in understanding of the
truth (cf. Col 1:10) which ushers us into that freedom which Christ died and
rose to win for us (cf. Gal 5:1).
THE TRUTH
GOD'S GIFT TO HIS PEOPLE
2. Out of His infinite love, God desired to draw near to man, as he seeks his
own proper identity, and walk with him ( cf. Lk 24:15 ) . He also wanted to
free him from the snares of the "father of lies" (cf. Jn 8:44) and to open the
way to intimacy with Himself so that man could find there,
superabundantly, full truth and authentic freedom. This plan of love,
conceived by "the Father of lights" (Jas 1:17; cf. I Pet 2:9; 1 Jn 1:5) and
realized by the Son victorious over death (cf. Jn 8:36), is continually made
present by the Spirit who leads "to all truth" (Jn 16:13) .
3. The truth possesses in itself a unifying force. It frees men from isolation
and the oppositions in which they have been trapped by ignorance of the
truth. And as it opens the way to God, it, at the same time, unites them to
each other. Christ destroyed the wall of separation which had kept them
strangers to God's promise and to the fellowship of the covenant (cf. Eph
2:12-14). Into the hearts of the faithful He sends His Spirit through whom
we become nothing less than "one" in Him (cf. Rom 5:5; 6 Gal 3:28). Thus
thanks to the new birth and the anointing of the Holy Spirit (cf. Jn 3:5; 1 Jn
2:20. 27), we become the one, new People of God whose mission it is, with
our different vocations and charisms, to preserve and hand on the gift of
truth. Indeed, the whole Church, as the "salt of the earth" and "the light of
the world" (cf. Mt 5:13 f.), must bear witness to the truth of Christ which
sets us free.
4. The People of God respond to this calling "above all by means of the life
of faith and charity, and by offering to God a sacrifice of praise". More
specifically, as far as the "life of faith" is concerned, the Second Vatican
Council makes it clear that "the whole body of the faithful who have an
anointing that comes from the holy one (cf. 1 Jn 2:20. 27) cannot err in
matters of belief". And "this characteristic is shown in the supernatural
sense of the faith of the whole people, when 'from the bishops to the last of
the faithful' they manifest a universal consent in matters of faith and
morals".(2)
5. In order to exercise the prophetic function in the world, the People of
God must continually reawaken or "rekindle" its own life of faith (cf. 2 Tim
1:6). It does this particularly by contemplating ever more deeply, under the
guidance of the Holy Spirit, the contents of the faith itself and by dutifully
presenting the reasonableness of the faith to those who ask for an account
of it (cf. 1 Pet 3:15). For the sake of this mission, the Spirit of truth

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distributes among the faithful of every rank special graces "for the common
good" (1 Cor 12:7-11).
II
THE VOCATION OF THE THEOLOGIAN
6. Among the vocations awakened in this way by the Spirit in the Church is
that of the theologian. His role is to pursue in a particular way an ever
deeper understanding of the Word of God found in the inspired Scriptures
and handed on by the living Tradition of the Church. He does this in
communion with the Magisterium which has been charged with the
responsibility of preserving the deposit of faith.
By its nature, faith appeals to reason because it reveals to man the truth of
his destiny and the way to attain it. Revealed truth, to be sure, surpasses our
telling. All our concepts fall short of its ultimately unfathomable grandeur
(cf. Eph 3:19). Nonetheless, revealed truth beckons reason - God's gift
fashioned for the assimilation of truth - to enter into its light and thereby
come to understand in a certain measure what it has believed. Theological
science responds to the invitation of truth as it seeks to understand the faith.
It thereby aids the People of God in fulfilling the Apostle's command (cf. 1
Pet 3:15 ) to give an accounting for their hope to those who ask it.
7. The theologian's work thus responds to a dynamism found in the faith
itself. Truth, by its nature, seeks to be communicated since man was created
for the perception of truth and from the depths of his being desires
knowledge of it so that he can discover himself in the truth and find there
his salvation (cf. 1 Tim 2:4). For this reason, the Lord sent forth His
apostles to make "disciples" of all nations and teach them (cf. Mt 28:19 f. ).
Theology, which seeks the "reasons of faith" and offers these reasons as a
reponse to those seeking them, thus constitutes an integral part of obedience
to the command of Christ, for men cannot become disciples if the truth
found in the word of faith is not presented to them (cf. Rom 10:14 f.).
Theology therefore offers its contribution so that the faith might be
communicated. Appealing to the understanding of those who do not yet
know Christ, it helps them to seek and find faith. Obedient to the impulse of
truth which seeks to be communicated, theology also arises from love and
love's dynamism. In the act of faith, man knows God's goodness and begins
to love Him. Love, however, is ever desirous of a better knowledge of the
beloved.(3) From this double origin of theology, inscribed upon the interior
life of the People of God and its missionary vocation, derives the method
with which it ought to be pursued in order to satisfy the requirements of its
nature.
8. Since the object of theology is the Truth which is the living God and His
plan for salvation revealed in Jesus Christ, the theologian is called to
deepen his own life of faith and continuously unite his scientific research
with prayer.(4) In this way, he will become more open to the "supernatural
sense of faith" upon which he depends, and it will appear to him as a sure
rule for guiding his reflections and helping him assess the correctness of his
conclusions.

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9. Through the course of centuries, theology has progressively developed
into a true and proper science. The theologian must therefore be attentive to
the epistemological requirements of his discipline, to the demands of
rigorous critical standards, and thus to a rational verification of each stage
of his research. The obligation to be critical, however, should not be
identified with the critical spirit which is born of feeling or prejudice. The
theologian must discern in himself the origin of and motivation for his
critical attitude and allow his gaze to be purified by faith. The commitment
to theology requires a spiritual effort to grow in virtue and holiness.
10. Even though it transcends human reason, revealed truth is in profound
harmony with it. It presumes that reason by its nature is ordered to the truth
in such a way that, illumined by faith, it can penetrate to the meaning of
Revelation. Despite the assertions of many philosophical currents, but in
conformity with a correct way of thinking which finds confirmation in
Scripture, human reason's ability to attain truth must be recognized as well
as its metaphysical capacity to come to a knowledge of God from creation.
(5)
Theology's proper task is to understand the meaning of revelation and this,
therefore, requires the utilization of philosophical concepts which provide
"a solid and correct understanding of man, the world, and God" (6) and can
be employed in a reflection upon revealed doctrine. The historical
disciplines are likewise necessary for the theologian's investigations. This is
due chiefly to the historical character of revelation itself which has been
communicated to us in "salvation history". Finally, a consultation of the
"human sciences" is also necessary to understand better the revealed truth
about man and the moral norms for his conduct, setting these in relation to
the sound findings of such sciences.
It is the theologian's task in this perspective to draw from the surrounding
culture those elements which will allow him better to illumine one or other
aspect of the mysteries of faith. This is certainly an arduous task that has its
risks, but it is legitimate in itself and should be encouraged.
Here it is important to emphasize that when theology employs the elements
and conceptual tools of philosophy or other disciplines, discernment is
needed. The ultimate normative principle for such discernment is revealed
doctrine which itself must furnish the criteria for the evaluation of these
elements and conceptual tools and not vice versa.
11. Never forgetting that he is also a member of the People of God, the
theologian must foster respect far them and be committed to offering them
a teaching which in no way does harm to the doctrine of the faith.
The freedom proper to theological research is exercised within the Church's
faith. Thus while the theologian might often feel the urge to be daring in his
work, this will not bear fruit or "edify" unless it is accompanied by that
patience which permits maturation to occur. New proposals advanced for
understanding the faith "are but an offering made to the whole Church.
Many corrections and broadening of perspectives within the context of
fraternal dialogue may be needed before the moment comes when the

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whole Church can accept them" . Consequently, "this very disinterested
service to the community of the faithful", which theology is, "entails in
essence an objective discussion, a fraternal dialogue, an openness and
willingness to modify one's own opinions".(7)
12. Freedom of research, which the academic community rightly holds
most precious, means an openness to accepting the truth that emerges at the
end of an investigation in which no element has intruded that is foreign to
the methodology corresponding to the object under study.
In theology this freedom of inquiry is the hallmark of a rational discipline
whose object is given by Revelation, handed on and interpreted in the
Church under the authority of the Magisterium, and received by faith.
These givens have the force of principles. To eliminate them would mean to
cease doing theology. In order to set forth precisely the ways in which the
theologian relates to the Church's teaching authority, it is appropriate now
to reflect upon the role of the Magisterium in the Church.
III
THE MAGISTERIUM OF THE CHURCH'S PASTORS
13. "God graciously arranged that the things he had once revealed for the
salvation of all peoples should remain in their entirety, throughout the ages,
and be transmitted to all generations"(8) He bestowed upon His Church,
through the gift of the Holy Spirit, a participation in His own infallibility.
(9) Thanks to the "supernatural sense of Faith", the People of God enjoys
this privilege under the guidance of the Church's living Magisterium, which
is the sole authentic interpreter of the Word of God, written or handed
down, by virtue of the authority which it exercises in the name of Christ.
(10)
14. As successors of the apostles, the bishops of the Church "receive from
the Lord, to whom all power is given in heaven and on earth, the mission of
teaching all peoples, and of preaching the Gospel to every creature, so that
all men may attain to salvation...".(11) They have been entrusted then with
the task of preserving, explaining, and spreading the Word of God of which
they are servants.(12)
It is the mission of the Magisterium to affirm the definitive character of the
Covenant established by God through Christ with His People in a way
which is consistent with the "eschatological" nature of the event of Jesus
Christ. It must protect God's People from the danger of deviations and
confusion, guaranteeing them the objective possibility of professing the
authentic faith free from error, at all times and in diverse situations. It
follows that the sense and the weight of the Magisterium's authority are
only intelligible in relation to the truth of Christian doctrine and the
preaching of the true Word. The function of the Magisterium is not, then,
something extrinsic to Christian truth nor is it set above the faith. It arises
directly from the economy of the faith itself, inasmuch as the Magisterium
is, in its service to the Word of God, an institution positively willed by
Christ as a constitutive element of His Church. The service to Christian
truth which the Magisterium renders is thus for the benefit of the whole
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Christ.
15. Jesus Christ promised the assistance of the Holy Spirit to the Church's
Pastors so that they could fulfill their assigned task of teaching the Gospel
and authentically interpreting Revelation. In particular, He bestowed on
them the charism of infallibility in matters of faith and morals. This charism
is manifested when the Pastors propose a doctrine as contained in
Revelation and can be exercised in various ways. Thus it is exercised
particularly when the bishops in union with their visible head proclaim a
doctrine by a collegial act, as is the case in an ecumenical council, or when
the Roman Pontiff, fulfilling his mission as supreme Pastor and Teacher of
all Christians, proclaims a doctrine "ex cathedra". (13)
16. By its nature, the task of religiously guarding and loyally expounding
the deposit of divine Revelation (in all its integrity and purity), implies that
the Magisterium can make a pronouncement "in a definitive way" (14) on
propositions which, even if not contained among the truths of faith, are
nonetheless intimately connected with them, in such a way, that the
definitive character of such affirmations derives in the final analysis from
revelation itself.(15).
What concerns morality can also be the object of the authentic Magisterium
because the Gospel, being the Word of Life, inspires and guides the whole
sphere of human behavior. The Magisterium, therefore, has the task of
discerning, by means of judgments normative for the consciences of
believers, those acts which in themselves conform to the demands of faith
and foster their expression in life and those which, on the contrary, because
intrinsically evil, are incompatible with such demands. By reason of the
connection between the orders of creation and redemption and by reason of
the necessity, in view of salvation, of knowing and observing the whole
moral law, the competence of the Magisterium also extends to that which
concerns the natural law.(16)
Revelation also contains moral teachings which per se could be known by
natural reason. Access to them, however, is made difficult by man's sinful
condition. It is a doctrine of faith that these moral norms can be infallibly
taught by the Magisterium (17).
17. Divine assistance is also given to the successors of the apostles teaching
in communion with the successor of Peter, and in a particular way, to the
Roman Pontiff as Pastor of the whole Church, when exercising their
ordinary Magisterium, even should this not issue in an infallible definition
or in a "definitive" pronouncement but in the proposal of some teaching
which leads to a better understanding of Revelation in matters of faith and
morals and to moral directives derived from such teaching.
One must therefore take into account the proper character of every exercise
of the Magisterium, considering the extent to which its authority is
engaged. It is also to be borne in mind that all acts of the Magisterium
derive from the same source, that is, from Christ who desires that His
People walk in the entire truth. For this same reason, magisterial decisions
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infallibility, are not without divine assistance and call for the adherence of
the faithful.
18. The Roman Pontiff fulfills his universal mission with the help of the
various bodies of the Roman Curia and in particular with that of the
Congregation for the Doctrine of the Faith in matters of doctrine and
morals. Consequently, the documents issued by this Congregation expressly
approved by the Pope participate in the ordinary magisterium of the
successor of Peter.(18)
19. Within the particular Churches, it is the bishop's responsibility to guard
and interpret the Word of God and to make authoritative judgments as to
what is or is not in conformity with it. The teaching of each bishop, taken
individually, is exercised in communion with the Roman Pontiff, Pastor of
the universal Church, and with the other bishops dispersed throughout the
world or gathered in an ecumenical council. Such communion is a
condition for its authenticity.
Member of the Episcopal College by virtue of his sacramental ordination
and hierarchical communion, the bishop represents his Church just as all
the bishops, in union with the Pope, represent the Church universal in the
bonds of peace, love, unity, and truth. As they come together in unity, the
local Churches, with their own proper patrimonies, manifest the Church's
catholicity. The episcopal conferences for their part contribute to the
concrete realization of the collegial spirit ("affectus").(19)
20. The pastoral task of the Magisterium is one of vigilance. It seeks to
ensure that the People of God remain in the truth which sets free. It is
therefore a complex and diversified reality. The theologian, to be faithful to
his role of service to the truth, must take into account the proper mission of
the Magisterium and collaborate with it. How should this collaboration be
understood? How is it put into practice and what are the obstacles it may
face? These questions should now be examined more closely.
IV
THE MAGISTERIUM AND THEOLOGY
A. Collaborative Relations
21. The living Magisterium of the Church and theology, while having
different gifts and functions, ultimately have the same goal: preserving the
People of God in the truth which sets free and thereby making them "a light
to the nations". This service to the ecclesial community brings the
theologian and the Magisterium into a reciprocal relationship. The latter
authentically teaches the doctrine of the Apostles. And, benefiting from the
work of theologians, it refutes objections to and distortions of the faith and
promotes, with the authority received from Jesus Christ, new and deeper
comprehension, clarification, and application of revealed doctrine.
Theology, for its part, gains, by way of reflection, an ever deeper
understanding of the Word of God found in the Scripture and handed on
faithfully by the Church's living Tradition under the guidance of the
Magisterium. Theology strives to clarify the teaching of Revelation with

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regard to reason and gives it finally an organic and systematic form.(20)
22. Collaboration between the theologian and the Magisterium occurs in a
special way when the theologian receives the canonical mission or the
mandate to teach. In a certain sense, such collaboration becomes a
participation in the work of the Magisterium, linked, as it then is, by a
juridic bond. The theologian's code of conduct, which obviously has its
origin in the service of the Word of God, is here reinforced by the
commitment the theologian assumes in accepting his office, making the
profession of faith, and taking the oath of fidelity.(21)
From this moment on, the theologian is officially charged with the task of
presenting and illustrating the doctrine of the faith in its integrity and with
full accuracy.
23. When the Magisterium of the Church makes an infallible
pronouncement and solemnly declares that a teaching is found in
Revelation, the assent called for is that of theological faith. This kind of
adherence is to be given even to the teaching of the ordinary and universal
Magisterium when it proposes for belief a teaching of faith as divinely
revealed.
When the Magisterium proposes "in a definitive way" truths concerning
faith and morals, which, even if not divinely revealed, are nevertheless
strictly and intimately connected with Revelation, these must be firmly
accepted and held.(22)
When the Magisterium, not intending to act "definitively", teaches a
doctrine to aid a better understanding of Revelation and make explicit its
contents, or to recall how some teaching is in conformity with the truths of
faith, or finally to guard against ideas that are incompatible with these
truths, the response called for is that of the religious submission of will and
intellect.(23) This kind of response cannot be simply exterior or
disciplinary but must be understood within the logic of faith and under the
impulse of obedience to the faith.
24. Finally, in order to serve the People of God as well as possible, in
particular, by warning them of dangerous opinions which could lead to
error, the Magisterium can intervene in questions under discussion which
involve, in addition to solid principles, certain contingent and conjectural
elements. It often only becomes possible with the passage of time to
distinguish between what is necessary and what is contingent.
The willingness to submit loyally to the teaching of the Magisterium on
matters per se not irreformable must be the rule. It can happen, however,
that a theologian may, according to the case, raise questions regarding the
timeliness, the form, or even the contents of magisterial interventions. Here
the theologian will need, first of all, to assess accurately the
authoritativeness of the interventions which becomes clear from the nature
of the documents, the insistence with which a teaching is repeated, and the
very way in which it is expressed.(24)

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When it comes to the question of interventions in the prudential order, it
could happen that some Magisterial documents might not be free from all
deficiencies. Bishops and their advisors have not always taken into
immediate consideration every aspect or the entire complexity of a
question. But it would be contrary to the truth, if, proceeding from some
particular cases, one were to conclude that the Church's Magisterium can be
habitually mistaken in its prudential judgments, or that it does not enjoy
divine assistance in the integral exercise of its mission. In fact, the
theologian, who cannot pursue his discipline well without a certain
competence in history, is aware of the filtering which occurs with the
passage of time. This is not to be understood in the sense of a relativization
of the tenets of the faith. The theologian knows that some judgments of the
Magisterium could be justified at the time in which they were made,
because while the pronouncements contained true assertions and others
which were not sure, both types were inextricably connected. Only time has
permitted discernment and, after deeper study, the attainment of true
doctrinal progress.
25. Even when collaboration takes place under the best conditions, the
possibility cannot be excluded that tensions may arise between the
theologian and the Magisterium. The meaning attributed to such tensions
and the spirit with which they are faced are not matters of indifference. If
tensions do not spring from hostile and contrary feelings, they can become
a dynamic factor, a stimulus to both the Magisterium and theologians to
fulfill their respective roles while practicing dialogue.
26. In the dialogue, a two-fold rule should prevail. When there is a question
of the communion of faith, the principle of the "unity of truth" (unitas
veritatis) applies. When it is a question of differences which do not
jeopardize this communion, the "unity of charity" (unitas caritatis) should
be safeguarded.
27. Even if the doctrine of the faith is not in question, the theologian will
not present his own opinions or divergent hypotheses as though they were
non-arguable conclusions. Respect for the truth as well as for the People of
God requires this discretion (cf. Rom 14:1-15; 1 Cor 8; 10: 23-33 ) . For the
same reasons, the theologian will refrain from giving untimely public
expression to them.
28. The preceding considerations have a particular application to the case of
the theologian who might have serious difficulties, for reasons which
appear to him wellfounded, in accepting a non-irreformable magisterial
teaching.
Such a disagreement could not be justified if it were based solely upon the
fact that the validity of the given teaching is not evident or upon the opinion
that the opposite position would be the more probable. Nor, furthermore,
would the judgment of the subjective conscience of the theologian justify it
because conscience does not constitute an autonomous and exclusive
authority for deciding the truth of a doctrine.
29. In any case there should never be a diminishment of that fundamental

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openness loyally to accept the teaching of the Magisterium as is fitting for
every believer by reason of the obedience of faith. The theologian will
strive then to understand this teaching in its contents, arguments, and
purposes. This will mean an intense and patient reflection on his part and a
readiness, if need be, to revise his own opinions and examine the objections
which his colleagues might offer him.
30. If, despite a loyal effort on the theologian's part, the difficulties persist,
the theologian has the duty to make known to the Magisterial authorities the
problems raised by the teaching in itself, in the arguments proposed to
justify it, or even in the manner in which it is presented. He should do this
in an evangelical spirit and with a profound desire to resolve the
difficulties. His objections could then contribute to real progress and
provide a stimulus to the Magisterium to propose the teaching of the
Church in greater depth and with a clearer presentation of the arguments.
In cases like these, the theologian should avoid turning to the "mass
media", but have recourse to the responsible authority, for it is not by
seeking to exert the pressure of public opinion that one contributes to the
clarification of doctrinal issues and renders servite to the truth.
31. It can also happen that at the conclusion of a serious study, undertaken
with the desire to heed the Magisterium's teaching without hesitation, the
theologian's difficulty remains because the arguments to the contrary seem
more persuasive to him. Faced with a proposition to which he feels he
cannot give his intellectual assent, the theologian nevertheless has the duty
to remain open to a deeper examination of the question.
For a loyal spirit, animated by love for the Church, such a situation can
certainly prove a difficult trial. It can be a call to suffer for the truth, in
silence and prayer, but with the certainty, that if the truth really is at stake, it
will ultimately prevail.
B. The problem of dissent
32. The Magisterium has drawn attention several times to the serious harm
done to the community of the Church by attitudes of general opposition to
Church teaching which even come to expression in organized groups. In his
apostolic exhortation Paterna cum benevolentia, Paul VI offered a
diagnosis of this problem which is still apropos.(25) In particular, he
addresses here that public opposition to the Magisterium of the Church also
called "dissent", which must be distinguished from the situation of personal
difficulties treated above. The phenomenon of dissent can have diverse
forms. Its remote and proximate causes are multiple.
The ideology of philosophical liberalism, which permeates the thinking of
our age, must be counted among the factors which may exercise their
remote or indirect influence. Here arises the tendency to regard a judgment
as having all the more validity to the extent that it proceeds from the
individual relying upon his own powers. In such a way freedom of thought
comes to oppose the authority of tradition which is considered a cause of
servitude. A teaching handed on and generally received is a priori suspect

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and its truth contested. Ultimately, freedom of judgment understood in this
way is more important than the truth itself. We are dealing then here with
something quite different from the legitimate demand for freedom in the
sense of absence of constraint as a necessary condition for the loyal inquiry
into truth. In virtue of this exigency, the Church has always held that
"nobody is to be forced to embrace the faith against his will" .(26)
The weight of public opinion when manipulated and its pressure to conform
also have their influence. Often models of society promoted by the "mass
media" tend to assume a normative value. The view is particularly
promoted that the Church should only express her judgment on those issues
which public opinion considers important and then only by way of agreeing
with it. The Magisterium, for example, could intervene in economic or
social questions but ought to leave matters of conjugal and family morality
to individual judgment.
Finally, the plurality of cultures and languages, in itself a benefit, can
indirectly bring on misunderstandings which occasion disagreements.
In this context, the theologian needs to make a critical, well-considered
discernment, as well as have a true mastery of the issues, if he wants to
fulfill his ecclesial mission and not lose, by conforming himself to this
present world (cf. Rom 12:2; Eph 4:23), the independence of judgment
which should be that of the disciples of Christ.
33. Dissent has different aspects. In its most radical form, it aims at
changing the Church following a model of protest which takes its
inspiration from political society. More frequently, it is asserted that the
theologian is not bound to adhere to any Magisterial teaching unless it is
infallible. Thus a Kind of theological positivism is adopted, according to
which, doctrines proposed without exercise of the charism of infallibility
are said to have no obligatory character about them, leaving the individual
completely at liberty to adhere to them or not. The theologian would
accordingly be totally free to raise doubts or reject the non-infallible
teaching of the Magisterium particularly in the case of specific moral
norms. With such critical opposition, he would even be making a
contribution to the development of doctrine.
34. Dissent is generally defended by various arguments, two of which are
more basic in character. The first lies in the order of hermeneutics. The
documents of the Magisterium, it is said, reflect nothing more than a
debatable theology. The second takes theological pluralism sometimes to
the point of a relativism which calls the integrity of the faith into question.
Here the interventions of the Magisterium would have their origin in one
theology among many theologies, while no particular theology, however,
could presume to claim universal normative status. In opposition to and in
competition with the authentic magisterium, there thus arises a kind of
"parallel magisterium" of theologians.(27)
Certainly, it is one of the theologian's tasks to give a correct interpretation
to the texts of the Magisterium and to this end he employs various
hermeneutical rules. Among these is the principle which affirms that

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Magisterial teaching, by virtue of divine assistance, has a validity beyond
its argumentation, which may derive at times from a particular theology. As
far as theological pluralism is concerned, this is only legitimate to the
extent that the unity of the faith in its objective meaning is not jeopardized.
(28) Essential bonds link the distinct levels of unity of faith, unity-plurality
of expressions of the faith, and plurality of theologies. The ultimate reason
for plurality is found in the unfathomable mystery of Christ who transcends
every objective systematization. This cannot mean that it is possible to
accept conclusions contrary to that mystery and it certainly does not put
into question the truth of those assertions by which the Magisterium has
declared itself.(29) As to the "parallel magisterium", it can cause great
spiritual harm by opposing itself to the Magisterium of the Pastors. Indeed,
when dissent succeeds in extending its influence to the point of shaping; a
common opinion, it tends to become the rule of conduct. This cannot but
seriously trouble the People of God and lead to contempt for true authority.
(30)
35. Dissent sometimes also appeals to a kind of sociological argumentation
which holds that the opinion of a large number of Christians would be a
direct and adequate expression of the "supernatural sense of the faith".
Actually, the opinions of the faithful cannot be purely and simply identified
with the "sensus fidei".(31) The sense of the faith is a property of
theological faith; and, as God's gift which enables one to adhere personally
to the Truth, it cannot err. This personal faith is also the faith of the Church
since God has given guardianship of the Word to the Church. Consequently,
what the believer believes is what the Church believes. The "sensus fidei"
implies then by its nature a profound agreement of spirit and heart with the
Church, "sentire cum Ecclesia".
Although theological faith as such then cannot err, the believer can still
have erroneous opinions since all his thoughts do not spring from faith.(32)
Not all the ideas which circulate among the People of God are compatible
with the faith. This is all the more so given that people can be swayed by a
public opinion influenced by modern communications media. Not without
reason did the Second Vatican Council emphasize the indissoluble bond
between the "sensus fidei" and the guidance of God's People by the
magisterium of the Pastors. These two realities cannot be separated.(33)
Magisterial interventions serve to guarantee the Church's unity in the truth
of the Lord. They aid her to "abide in the truth" in face of the arbitrary
character of changeable opinions and are an expression of obedience to the
Word of God.(34) Even when it might seem that they limit the freedom of
theologians, these actions, by their fidelity to the faith which has been
handed on, establish a deeper freedom which can only come from unity in
truth.
36. The freedom of the act of faith cannot justify a right to dissent. In fact
this freedom does not indicate at all freedom with regard to the truth but
signifies the free self-determination of the person in conformity with his
moral obligation to accept the truth. The act of faith is a voluntary act
because man, saved by Christ the Redeemer and called by Him to be an
adopted son (cf. Rom 8:15; Gal 4:5; Eph 1:5; Jn 1:12), cannot adhere to

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God unless, "drawn by the Father" (Jn 6:44), he offer God the rational
homage of his faith (cf. Rom 12:1). As the Declaration Dignitatis humanae
recalls,(35) no human authority may overstep the limits of its competence
and claim the right to interfere with this choice by exerting pressure or
constraint. Respect for religious liberty is the foundation of respect for all
the rights of man.
One cannot then appeal to these rights of man in order to oppose the
interventions of the Magisterium. Such behavior fails to recognize the
nature and mission of the Church which has received from the Lord the task
to proclaim the truth of salvation to all men. She fulfills this task by
walking in Christ's footsteps, knowing that "truth can impose itself on the
mind only by virtue of its own truth, which wins over the mind with both
gentleness and power".(36)
37. By virtue of the divine mandate given to it in the Church, the
Magisterium has the mission to set forth the Gospel's teaching, guard its
integrity, and thereby protect the Faith of the People of God. In order to
fulfill this duty, it can at times be led to take serious measures as, for
example, when it withdraws from a theologian, who departs from the
doctrine of the faith, the canonical mission or the teaching mandate it had
given him, or declares that some writings do not conform to this doctrine.
When it acts in such ways, the Magisterium seeks to be faithful to its
mission of defending the right of the People of God to receive the message
of the Church in its purity and integrity and not be disturbed by a particular
dangerous opinion.
The judgment expressed by the Magisterium in such circumstances is the
result of a thorough investigation conducted according to established
procedures which afford the interested party the opportunity to clear up
possible misunderstandings of his thought. This judgment, however, does
not concern the person of the theologian but the intellectual positions which
he has publicly espoused. The fact that these procedures can be improved
does not mean that they are contrary to justice and right. To speak in this
instance of a violation of human rights is out of place for it indicates a
failure to recognize the proper hierarchy of these rights as well as the nature
of the ecclesial community and her common good. Moreover, the
theologian who is not disposed to think with the Church ("sentire cum
Ecclesia") contradicts the commitment he freely and knowingly accepted to
teach in the name of the Church.(37)
38. Finally, argumentation appealing to the obligation to follow one's own
conscience cannot legitimate dissent. This is true, first of all, because
conscience illumines the practical judgment about a decision to make,
while here we are concerned with the truth of a doctrinal pronouncement.
This is furthermore the case because while the theologian, like every
believer, must follow his conscience, he is also obliged to form it.
Conscience is not an independent and infallible faculty. It is an act of moral
judgement regarding a responsible choice. A right conscience is one duly
illumined by faith and by the objective moral law and it presupposes, as
well, the uprightness of the will in the pursuit of the true good.

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The right conscience of the Catholic theologian presumes not only faith in
the Word of God whose riches he must explore, but also love for the
Church from whom he receives his mission, and respect for her divinely
assisted Magisterium. Setting up a supreme magisterium of conscience in
opposition to the magisterium of the Church means adopting a principle of
free examination incompatible with the economy of Revelation and its
transmission in the Church and thus also with a correct understanding of
theology and the role of the theologian. The propositions of faith are not the
product of mere individual research and free criticism of the Word of God
but constitute an ecclesial heritage. If there occur a separation from the
Bishops who watch over and keep the apostolic tradition alive, it is the
bond with Christ which is irreparably compromised(38).
39. The Church, which has her origin in the unity of the Father, Son, and
Holy Spirit, (39) is a mystery of communion. In accordance with the will of
her founder, she is organized around a hierarchy established for the service
of the Gospel and the People of God who live by it. After the pattern of the
members of the first community, all the baptized with their own proper
charisms are to strive with sincere hearts for a harmonious unity in
doctrine, life, and worship (cf. Acts 2:42). This is a rule which flows from
the very being of the Church. For this reason, standards of conduct,
appropriate to civil society or the workings of a democracy, cannot be
purely and simply applied to the Church. Even less can relationships within
the Church be inspired by the mentality of the world around it (ct. Rom
12:2). Polling public opinion to determine the proper thing to think or do,
opposing the Magisterium by exerting the pressure of public opinion,
making the excuse of a "consensus" among theologians, maintaining that
the theologian is the prophetical spokesman of a "base" or autonomous
community which would be the source of all truth, all this indicates a grave
loss of the sense of truth and of the sense of the Church.
40. The Church "is like a sacrament, a sign and instrument, that is, of
communion with God and of unity among all men".(40) Consequently, to
pursue concord and communion is to enhance the force of her witness and
credibility. To succumb to the temptation of dissent, on the other hand, is to
allow the "leaven of infidelity to the Holy Spirit" to start to work.(41)
To be sure, theology and the Magisterium are of diverse natures and
missions and cannot be confused. Nonetheless they fulfill two vital roles in
the Church which must interpenetrate and enrich each other for the service
of the People of God.
It is the duty of the Pastors by virtue of the authority they have received
from Christ Himself to guard this unity and to see that the tensions arising
from life do not degenerate into divisions. Their authority, which transcends
particular positions and oppositions, must unite all in the integrity of the
Gospel which is the "word of reconciliation" (cf. 2 Cor 5:18-20).
As for theologians, by virtue of their own proper charisms, they have the
responsibility of participating in the building up of Christ's Body in unity
and truth. Their contribution is needed more than ever, for evangelization
on a world scale requires the efforts of the whole People of God.(42) If it

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happens that they encounter difficulties due to the character of their
research, they should seek their solution in trustful dialogue with the
Pastors, in the spirit of truth and charity which is that of the communion of
the Church.
41. Both Bishops and theologians will keep in mind that Christ is the
definitive Word of the Father (cf. Heb 1:2 ) in whom, as St. John of the
Cross observes: "God has told us everything all together and at one time".
(43) As such, He is the Truth who sets us free (cf. Jn 8:36; 14:6). The acts
of assent and submission to the Word entrusted to the Church under the
guidance of the Magisterium are directed ultimately to Him and lead us into
the realm of true freedom.
CONCLUSION
42. The Virgin Mary is Mother and perfect Icon of the Church. From the
very beginnings of the New Testament, she has been called blessed because
of her immediate and unhesitating assent of faith to the Word of God (cf.
Lk 1:38. 45) which she kept and pondered in her heart (cf. Lk 2:19. 51).
Thus did she become a model and source of help for all of the People of
God entrusted to her maternal care. She shows us the way to accept and
serve the Word. At the same time, she points out the final goal, on which
our sights should ever be set, the salvation won for the world by her Son
Jesus Christ which we are to proclaim to all men.
At the close of this Instruction, the Congregation for the Doctrine of the
Faith earnestly invites Bishops to maintain and develop relations of trust
with theologians in the fellowship of charity and in the realization that they
share one spirit in their acceptance and service of the Word. In this context,
they will more easily overcome some of the obstacles which are part of the
human condition on earth. In this way, all can become ever better servants
of the Word and of the People of God, so that the People of God,
persevering in the doctrine of truth and freedom heard from the beginning,
may abide also in the Son and the Father and obtain eternal life, the
fulfillment of the Promise (cf. 1 Jn 2:24-25).
This Instruction was adopted at an Plenary Meeting of the Congregation
for the Doctrine of the Faith and was approved at an audience granted to
the undersigned Cardinal Prefect by the Supreme Pontiff, Pope John Paul
II, who ordered its publication.
Given at Rome, at the Congregation for the Doctrine of the Faith, on May
24, 1990, the Solemnity of the Ascension of the Lord.
JOSEPH CARD. RATZINGER
Prefect
ALBERTO BOVONE
Titular Archbishop of Caesarea in Numidia
Secretary

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(1) Dogmatic Constitution Dei Verbum, n. 8.
(2) Dogmatic Constitution Lumen gentium, n. 12.
(3)Cf. St. Bonaventure, Prooem. in I Sent., q. 2, ad 6: "Quando fides non
assentit propter rationem, sed propter amorem eius cui assentit, desiderat
habere rationes".
(4) CF. John Paul II, "Discorso in occasione della consegna del premio
internazionale Paulo VI a Hans Urs von Balthasar", June 23, 1984:
Insegnamenti di Giovanni Paolo II. VII, 1 (1984) 1911-1917.
(5) Cf. Vatican Council. I, Dogmatic Constitution De fide catholica, De
revelatione, can. l: DS 3026.
(6) Decree Optatam totius, n. 15.
(7) John Paul II, "Discorso ai teologi ad Altötting", November 18, 1980:
AAS 73 (1981) 104; cf. also Paul VI, "Discorso ai membri della
Commissione Teologica Internazionale", October 11, 1972: AAS 64 (1972)
682-683; John Paul II, "Discorso ai membri della Commissione Teologica
Internazionale", October 26, 1979: AAS 71 (1979) 1428-1433.
(8) Dogmatic Constitution Dei Verbum, n. 7.
(9) Cf. Congregation for the Doctrine of the Faith, Decl. Mysterium
Ecclesiae. n. 2:AAS 65 (1973 ) 398 f.
(10) Cf. Dogmatic Constitution Dei Verbum, n. 10.
(11) Dogmatic Constitution Lumen gentium, n. 24.
(12) Cf. Dogmatic Constitution Dei Verbum, n. 10.
(13) Cf. Dogmatic Constitution Lumen gentium. n. 25; Congregation for the
Doctrine of the Faith, Decl. Mysterium Ecclesiae. n. 3: AAS 65 ( 1973 )
400 f.
(14) Cf. Professio fidei et Iusiurrandum fidelitatis: AAS 81 (1989) 104 f.:
"omnia et singula quae circa doctrinam de fide vel moribus ab eadem
definitive proponuntur".
(15) Cf. Dogmatic Constitution Lumen gentium, n. 25; Congregation for the
Doctrine of the Faith, Decl. Mysterium Ecclesiae, nn. 3-5: AAS 65 ( 1973)
400-404; Professio fidei et Iusiurandum fidelitatis AAS 81 (1989) 104 f.
(16) Cf. Paul VI, Encycl. Humanae Vitae, n. 4: AAS 60 (1968), 483.
(17) Cf. Vatican Council, I, Dogmatic Constitution Dei Filius, ch. 2: DS
3005.
(18)Cf. Code of Canon Law, cc. 360-361; Paul VI, Apost. Const. Regimini

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Ecclesiae Universae, August 15, 1967, nn. 29-40: AAS 59 (1967) 879-899;
John Paul II, Apost. Const. Pastor Bonus, June 28, 1988: AAS 80 ( 1988)
873-874.
(19) Dogmatic Constitution Lumen gentium, nn. 22-23. As it is known,
following upon the Second Extraordinary Synod of Bishops, the Holy
Father gave the Congregation for Bishops the task of exploring the
"Theological-Juridical Status of Episcopal Conferences".
(20) Cf. Paul VI, "Discorso ai partecipanti al Congresso internazionale suila
Teologia del Concilio Vaticano II", October 1, 1966: Insegnamenti di Paolo
VI: AAS 58 (1966) 892 f.
(21) Cf. Code of Canon Law, can. 833; Professio fidei et Iusiurandum
fidelitatis: AAS 81 (1989) 104 f.
(22) The text of the new Profession of Faith (cf. n. 15 ) makes explicit the
kind of assent called for by these teachings in these terms: "Firmiter etiam
amplector et retineo. ...".
(23) Cf. Dogmatic Constitution Lumen gentium, n. 25; Code of Canon Law,
can. 752.
(24) Dogmatic Constitution Lumen Gentium, n. 25, § 1.
(25) Cf. Paul VI, Apost. Exhort. Paterna cum benevolentia, December 8,
1974: AAS 67 (1975) 5-23. Cf. also Congregation for the Doctrine of the
Faith, Decl. Mysterium Ecclesiae: AAS 65 (1973) 396-408.
(26) Decl. Dignitatis humanae, n. 10.
(27) The notion of a "parallel magisterium" of theologians in opposition to
and in competition with the magisterium of the Pastors is sometimes
supported by reference to some texts in which St. Thomas Aquinas makes a
distinction between the "magisterium cathedrae pastoralis" and
"magisterium cathedrae magisterialis" (Contro impugnantes, c. 2; Quodlib.
III, q. 4, a.l (9); In IV.Sent. 19, 2, 2, q.3 sol. 2 ad 4). Actually, these texts do
not give any support to this position for St. Thomas was absolutely certain
that the right to judge in matters of doctrine was the sole responsibility of
the "officium praelationis".
(28) Paul VI, Apost. Export. Paterna cum benevolentia, n. 4: AAS 67
(1975) 14-15.
(29) Cf. Paul VI, "Discorso ai membri della Commissione Teologica
Internazionale'', October 11, 1973: AAS 65 (1973) 555-559.
(30)Cf. John Paul II, Encyc. Redemptor hominis, n. 19: AAS 71 (1979)
308; "Discorso ai fedeli di Managua", March 4, 1983, n. 7: AAS 75 (1983)
723; "Discorso ai religiosi a Guatemala", March 8, 1983, n. 3: AAS 75
(1983) 746; "Discorso ai vescovi a Lima", February 2, 1985, n. 5: AAS 77
(1985 ) 874; "Discorso alla Conferenza dei vescovi belgi a Malines", May

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18, 1985, n. 5: Insegnamenti di Giovanni Paolo II, VIII, 1 (1985) 1481;
"Discorso ad alcuni vescovi americani in visita ad limina", October 15,
1988, n. 6: L'Osservatore Romano, October 16, 1988. p. 4.
(31) Cf. John Paul. II, Apost. Exhort. Familiaris consortio, n. 5: AAS 74
(1982) 85-86.
(32) Cf, the formula of the Council of Trent, sess. VI, cap. 9: fides "cui non
potest subesse falsum": DS 1534; cf. St. Thomas Aquinas, Summa
Theologiae, II-II, q. 1, a. 3, ad 3: "Possibile est enim hominem fidelem ex
coniectura humana falsum aliquid aestimare. Sed quod ex fide falsum
aestimet, hoc est impossibile".
(33) Cf. Dogmatic Constitution Lumen gentium, n. 12.
(34) Cf. Dogmatic Constitution Dei Verbum, n. 10.
(35) Decl. Dignitatis humanae, nn. 9-10.
(36) Ibid. n. 1.
(37) Cf. John Paul II, Apost. Const. Sapientia Christiana, April 15, 1979, n.
27, 1: AAS 71 (1979) 483; Code of Canon Law, can. 812.
(38) Cf. Paul VI, Apost. Exhort. Paterna cum benevolentia, n. 4: AAS 67
(1975)15.
(39) Cf. Dogmatic Constitution Lumen Gentium, n. 4.
(40) Dogmatic Constitution Lumen Gentium, n. 1
(41) Cf. Paul VI, Apost. Exhort. Paterna cum benevolentia, nn. 2-3: AAS
67 (1975) 10-11.
(42) Cf. John Paul II, Post-synodal Apost. Exhort. Christifideles laici, nn.
32-35: AAS 81 (1989) 451-459.
(43) St. John of the Cross, Ascent of Mount Carmel, II, 22, 3.