Dogma

Dogma

The Chair of Saint Peter in the apse of Saint Peter's Basilica
Formal object	Truth revealed by God
Deposit	Sacred Scripture and Sacred Tradition
Proposal	Solemn judgment or Ordinary and Universal Magisterium
Assent	Divine and Catholic faith
Certainty	Infallible and irreformable in truth
Canonical norm	Canon 750 § 1
Contrary act	Heresy when obstinately denied or doubted after baptism
Distinguished from	Definitive doctrine, authentic non-definitive teaching, discipline, and theology

Dogma is a truth contained in the written or handed-down Word of God and proposed by the Catholic Church as divinely revealed, to be believed with divine and Catholic faith because of the authority of God who reveals and can neither deceive nor be deceived.

Authority level: Dogma

Definition and formal character

A proposition is dogma only when two conditions are joined. Its content must belong to Divine Revelation, and the Church must propose it precisely as revealed. A true theological conclusion, a necessary disciplinary rule, or an authoritative moral judgment does not become dogma merely because it is important. Conversely, a truth may belong materially to the Deposit of Faith before controversy or pastoral need leads the Magisterium to identify its revealed character with complete formal clarity.

The assent of faith terminates in God who speaks, not in the intelligence, holiness, or historical prestige of an ecclesiastical officeholder. The Church's infallible proposal identifies the revealed Word and protects believers from mistaking a private construction for God's testimony. Dogma is therefore ecclesial without being manufactured by the Church: the Magisterium receives, guards, and explains what was entrusted to the apostles, remaining servant rather than master of the Word of God.

The revealed object and the act of faith

Divine and Catholic faith adheres both personally to the revealing God and intellectually to the truth he reveals. This assent is supernatural because grace moves the mind and will, yet it is reasonable because God provides Motives of Credibility and cannot lie. Dogma is not a bare ecclesiastical password: each dogma articulates some reality of the one mystery of Christ and orders the believer toward communion with the Father, through the Son, in the Holy Spirit.

Scriptural and apostolic setting

The New Testament does not use the later technical term dogma in exactly the modern canonical sense, but it presents a determinate apostolic Gospel that must be received, guarded, confessed, and handed on. Saint Paul condemns another gospel, transmits formulas he himself received, and instructs Timothy to guard the entrusted deposit. The apostolic Church distinguishes binding truth from private speculation while resolving disputes through testimony, communion, and authoritative judgment rather than through isolated interpretation.

Creedal confession arose from Baptism, Eucharist, preaching, and the need to identify the faith by which Christians live. The earliest rules of faith summarized creation, the Incarnation, Passion, Resurrection, Holy Spirit, Church, forgiveness, and eternal life before later controversies required more exact vocabulary. Dogmatic development gives precision to this apostolic confession; it does not authorize a replacement Gospel or a revelation superior to Jesus Christ.

From rule of faith to dogmatic formula

The Rule of Faith, baptismal creeds, conciliar symbols, and definitions are related but not interchangeable. A creed offers an ordered confession; a canon can reject a contrary proposition; a dogmatic constitution may teach through chapters as well as definitions. The doctrinal force of a sentence follows its object, wording, intention, and ecclesial act, not typography alone. The title dogmatic constitution does not make every historical observation within the document a separately defined dogma.

Modes of infallible proposal

A dogma can be proposed by a solemn judgment of the Roman Pontiff speaking Ex Cathedra or of an Ecumenical Council united with and confirmed by the pope. It can also be taught infallibly by the Ordinary and Universal Magisterium when bishops dispersed throughout the world, preserving communion among themselves and with Peter's successor, agree that a revealed proposition is to be held definitively. Solemn definition makes the Church's judgment especially manifest; it is not the only mode by which revealed truth is infallibly taught.

The pope does not need a private revelation or a new inspiration to define a dogma. The promised divine assistance preserves the definitive act from error while the Church investigates Scripture, Sacred Tradition, liturgy, patristic witness, prior teaching, and the faith of the whole people. Consultation is fitting and often extensive, but the irreformability of a valid definition does not derive from a subsequent vote, reception campaign, or consent added after the act.

Solemn and Ordinary and Universal Magisterium

Solemn and ordinary-universal proposal differ in manner, not in the certainty of the truth proposed. The first is concentrated in a recognizable definitive judgment; the second is manifested by the concordant teaching of the episcopal college over time and space. A papal statement may confirm that a teaching has already been held infallibly by the Ordinary and Universal Magisterium without itself taking the literary form of a new ex cathedra definition.

Dogma and definitive doctrine

Dogma corresponds to the first doctrinal category in canon 750 and the Profession of Faith: truths believed as divinely revealed. Definitive Doctrine corresponds to the second category: truths to be held firmly because they are necessarily connected with revelation and required for its faithful custody or exposition, though not then proposed on the formal ground that they are themselves revealed. Both categories are infallible and irreformable, but the theological ground and the act of assent are distinguished exactly.

Connected truths can arise through logical necessity, as when denying a conclusion would contradict revealed premises, or through historical necessity, as with facts required to identify a valid papal election or ecumenical council. Some doctrine proposed definitively could later be proposed as dogma if the Church judges its revealed character to be contained in the deposit. Such an act clarifies the formal ground of assent; it does not transform falsehood into truth or reverse what the Church previously held.

De fide, definitive, and authentic teaching

Traditional theological notes such as de fide divina et catholica, sententia fidei proxima, or theological certainty can describe relationships to revelation with greater granularity, but they must not obscure the canonical obligations now stated in canons 750–752. Non-definitive Authentic Magisterium remains genuinely authoritative and normally requires religious submission of intellect and will. It is not dogma, yet neither is it reduced to an optional opinion merely because development or correction remains possible.

Dogmatic formulas and their meaning

Dogmatic language uses human words, historical concepts, and sometimes technical philosophical terms. Because those instruments are finite, no formula exhausts the divine mystery. Nevertheless, a definition truly expresses and protects a determinate meaning. Historical conditioning permits deeper explanation, translation, and complementary formulations; it does not permit interpreters to preserve the old words while reversing the judgment they were chosen to state.

The Church reads a formula according to its grammar, controversy, sources, intention, and place within the whole Magisterium. Terms such as person, nature, substance, transubstantiation, and Immaculate Conception acquired exact doctrinal functions that cannot simply be replaced by a contemporary slogan carrying a contrary content. At the same time, theology may show how the defined truth is richer than the polemical minimum that first occasioned its solemn statement.

Irreformability and reformulation

Irreformability belongs to the revealed truth as definitively proposed, not to every example, argument, translation, or scientific assumption surrounding a definition. Mysterium Ecclesiae teaches that later formulations can preserve and illuminate the same meaning more fully. Genuine reformulation must keep the identity of the judgment, exclude the error the definition excluded, and remain recognizable as the Church's one faith rather than a negotiated withdrawal from it.

Development and definition

Development of Doctrine occurs because the Church contemplates the realities and words handed down, lives the mysteries in worship and holiness, answers new questions, and receives the Magisterium's judgment. A later definition can employ language absent from the biblical text while faithfully expressing its revealed reality. Nicaea's consubstantial, Chalcedon's one person in two natures, and Trent's sacramental definitions exemplify conceptual precision serving rather than competing with apostolic faith.

A definition frequently settles a controversy, but controversy alone does not create the truth. The Church may tolerate several theological explanations while the revealed issue remains open, then judge that one claim contradicts the Deposit of Faith or that a particular proposition must be confessed. Development remains homogeneous when the later teaching preserves the same subject, meaning, and judgment while drawing out implications; contradiction, subtraction, or a new public revelation would be corruption.

Antecedent faith and later precision

Christians before a definition were not saved by believing a defective religion. They possessed the apostolic reality, often in worship, preaching, and implicit confession, before later technical questions were asked. A fourth-century believer did not need the vocabulary of every subsequent council to believe the Trinity; the council's formula protected the identity of the Father, Son, and Holy Spirit already encountered in Baptism and Eucharist.

Principal dogmas

The central dogmas confess the Trinity, creation, the Incarnation, the true divinity and humanity of Jesus Christ, his saving death, bodily Resurrection and Ascension, the Holy Spirit, the Church, Baptism, Eucharist, forgiveness of sins, resurrection of the dead, judgment, heaven, and eternal life. Marian dogmas confess Mary as Mother of God, ever virgin, immaculately conceived, and assumed body and soul into heavenly glory, always in relation to Christ and his saving work.

No official numbered master list exhaustively partitions every revealed proposition into independent entries. Dogmas interpenetrate because the Deposit of Faith is one. The Hierarchy of Truths recognizes that mysteries differ in their relation to the foundation of Christian faith, not that some revealed truths may be denied. The Trinity and Incarnation illuminate every other article; Marian and sacramental dogmas receive their place within that Christological and Trinitarian center.

Definitions and examples

Ecumenical councils have solemnly defined Christological, Trinitarian, sacramental, and ecclesial truths. Papal ex cathedra definitions are classically represented by the Immaculate Conception in Ineffabilis Deus and the Assumption in Munificentissimus Deus. Papal Infallibility itself was defined by Vatican I and must be read with its precise conditions; it does not turn every encyclical, canonization homily, interview, or administrative decision into a dogma.

Denial, heresy, and responsibility

Canon law defines heresy as the obstinate post-baptismal denial or doubt of a truth that must be believed with divine and Catholic faith. The objective contradiction can be identified without pretending to know every person's culpability. Formal responsibility requires knowledge, freedom, and obstinacy; ignorance, confusion about the proposition, coercion, psychological impairment, or lack of full advertence can affect guilt without making the dogma uncertain.

A Catholic confronting difficulty should first establish what the Church actually defined, distinguish the proposition from a caricature, and seek the strongest explanation. Private judgment cannot annul dogma, while honest questions are not identical with obstinate denial. Pastors and theologians serve faith by explaining reasons, scriptural roots, historical development, and the mystery's positive content rather than treating canonical penalties as a substitute for teaching and conversion.

Material and formal heresy

Theological usage often distinguishes material heresy, an objectively erroneous proposition held without full culpable obstinacy, from formal heresy, culpable persistence against known Catholic faith. Canonical crimes require the elements specified by law and are judged by competent authority. The distinction protects both truth and justice: error is not renamed truth, and a person's conscience is not condemned through inference from one ambiguous sentence.

Dogma, theology, and discipline

Theology seeks intelligibility within dogma, compares schools, resolves objections, and explores implications. Thomist, Scotist, Augustinian, Eastern Catholic, and other legitimate traditions can differ without multiplying Catholic faiths. Their common boundary is the revealed and definitive teaching of the Church. A brilliant theologian's conclusion does not acquire dogmatic status through reputation, and a poor private explanation does not weaken the dogma it attempts to defend.

Church Discipline governs worship, office, fasting, canonical procedure, and communal order. Discipline can embody dogma and protect it, but changeable law is not revealed merely because obedience is required. Devotions and Private Revelation can intensify life in the faith but add nothing to the completed public revelation. Exact labels prevent both inflation, which calls every favored practice dogma, and reduction, which treats dogma as a revisable policy.

Theological notes and censures

Older manuals used theological notes and corresponding censures to grade propositions from de fide through common or probable teaching. These instruments can clarify the state of a question when used competently, but no private chart possesses the authority to manufacture definitions. Present classification begins with the Church's actual acts, canon law, and doctrinal commentary, then uses theological notes as subordinate analysis rather than as a rival Magisterium.

Ecumenical and pastoral presentation

Catholic ecumenism presents dogma fully, accurately, and in an order that shows its relation to Christ. The Hierarchy of Truths is a principle of intelligible exposition, not selective belief. Dialogue can discover that communities use different words for compatible judgments, or that a historical condemnation did not target a later clarified formula. It can also reveal a real contradiction that charity cannot erase. Unity requires common faith, not a diplomatic ambiguity that allows mutually exclusive claims to stand as though equivalent.

Pastoral teaching should connect definition to salvation: the Trinity to baptismal communion, Christology to redemption, Eucharistic dogma to worship, and eschatology to hope and judgment. Dogma protects encounter with reality. Its precision excludes falsehood so that preaching, prayer, sacramental life, moral conversion, and contemplation may rest upon the God who has truly made himself known.

Dogmatic status and mixed propositions

Dogmatic status belongs to the revealed proposition as proposed by the Church; it does not spread indiscriminately to every statement made beside it. Dates remain historical facts, explanatory models remain theology, and rubrics remain discipline even when all bear upon a dogmatic truth. Each kind of proposition retains the authority and method proper to it.

From the 1913 Catholic Encyclopedia

Dogma

I. Definition

The word dogma (Gr. dogma from dokein) signifies, in the writings of the ancient classical authors, sometimes, an opinion or that which seems true to a person; sometimes, the philosophical doctrines or tenets, and especially the distinctive philosophical doctrines, of a particular school of philosophers (cf. Cic. Ac., ii, 9), and sometimes, a public decree or ordinance, as dogma poieisthai.

In Sacred Scripture it is used, at one time, in the sense of a decree or edict of the civil authority, as in Luke, ii, 1: "And it came to pass, that in those days there went out a decree [edictum, dogma] from Caesar Augustus" (cf. Acts, xvii, 7; Esther, iii, 3); at another time, in the sense of an ordinance of the Mosaic Law as in Eph., ii 15: "Making void the law of commandments contained in decrees" (dogmasin), and again, it is applied to the ordinances or decrees of the first Apostolic Council in Jerusalem: "And as they passed through the cities, they delivered unto them the decrees [dogmata] for to keep, that were decreed by the apostles and ancients who were at Jerusalem" (Acts, xvi, 4).

Among the early Fathers the usage was prevalent of designating as dogmas the doctrines and moral precepts taught or promulgated by the Saviour or by the Apostles; and a distinction was sometimes made between Divine, Apostolical, and ecclesiastical dogmas, according as a doctrine was conceived as having been taught by Christ, by the Apostles, or as having been delivered to the faithful by the Church.

But according to a long-standing usage a dogma is now understood to be a truth appertaining to faith or morals, revealed by God, transmitted from the Apostles in the Scriptures or by tradition, and proposed by the Church for the acceptance of the faithful. It might be described briefly as a revealed truth defined by the Church -- but private revelations do not constitute dogmas, and some theologians confine the word defined to doctrines solemnly defined by the pope or by a general council, while a revealed truth becomes a dogma even when proposed by the Church through her ordinary magisterium or teaching office. A dogma therefore implies a twofold relation: to Divine revelation and to the authoritative teaching of the Church.

The three classes of revealed truths. Theologians distinguish three classes of revealed truths: truths formally and explicitly revealed; truths revealed formally, but only implicitly; and truths only virtually revealed.

A truth is said to be formally revealed, when the speaker or revealer really means to convey that truth by his language, to guarantee it by the authority of his word. The revelation is formal and explicit, when made in clear express terms. It is formal but only implicit, when the language is somewhat obscure, when the rules of interpretation must be carefully employed to determine the meaning of the revelation. And a truth is said to be revealed only virtually, when it is not formally guaranteed by the word of the speaker, but is inferred from something formally revealed.

Now, truths formally and explicitly revealed by God are certainly dogmas in the strict sense when they are proposed or defined by the Church. Such are the articles of the Apostles' Creed. Similarly, truths revealed by God formally, but only implicitly, are dogmas in the strict sense when proposed or defined by the Church. Such, for example, are the doctrines of Transubstantiation, papal infallibility, the Immaculate Conception, some of the Church's teaching about the Saviour, the sacraments, etc. All doctrines defined by the Church as being contained in revelation are understood to be formally revealed, explicitly or implicitly. It is a dogma of faith that the Church is infallible in defining these two classes of revealed truths; and the deliberate denial of one of these dogmas certainly involves the sin of heresy. There is a diversity of opinion about virtually revealed truths, which has its roots in a diversity of opinion about the material object of faith (see ). It is enough to say here that, according to some theologians, virtually revealed truths belong to the material object of faith and become dogmas in the strict sense when defined or proposed by the Church; and according to others, they do not belong to the material object of faith prior to their definition, but become strict dogmas when defined; and, according to others, they do not belong to the material object of Divine faith at all, nor become dogmas in the strict sense when defined, but may be called mediately-Divine or ecclesiastical dogmas. In the hypothesis that virtually revealed conclusions do not belong to the material object of faith, it has not been defined that the Church is infallible in defining these truths, the infallibility of the Church, however, in relation to these truths is a doctrine of the Church theologically certain, which cannot lawfully be denied -- and though the denial of an ecclesiastical dogma would not be heresy in the strict sense, it could entail the sundering of the bond of faith and expulsion from the Church by the Church's anathema or excommunication.

II. Divisions

The divisions of dogma follow the lines of the divisions of faith. Dogmas can be (1) general or special; (2) material or formal; (3) pure or mixed; (4) symbolic or non-symbolic; (5) and they can differ according to their various degrees of necessity.

(1) General dogmas are a part of the revelation meant for mankind and transmitted from the Apostles; while special dogmas are the truths revealed in private revelations. Special dogmas, therefore, are not, strictly speaking, dogmas at all; they are not revealed truths transmitted from the Apostles; nor are they defined or proposed by the Church for the acceptance of the faithful generally.

(2) Dogmas are called material (or Divine, or dogmas in themselves, in se) when abstraction is made from their definition by the Church, when they are considered only as revealed; and they are called formal (or Catholic, or "in relation to us", quoad nos) when they are considered both as revealed and defined. Again, it is evident that material dogmas are not dogmas in the strict sense of the term.

(3) Pure dogmas are those which can be known only from revelation, as the Trinity, Incarnation, etc.; while mixed dogmas are truths which can be known from revelation or from philosophical reasoning as the existence and attributes of God. Both classes are dogmas in the strict sense, when considered as revealed and defined.

(4) Dogmas contained in the symbols or creeds of the Church are called symbolic; the remainder are non-symbolic. Hence all the articles of the Apostles' Creed are dogmas -- but not all dogmas are called technically articles of faith, though an ordinary dogma is sometimes spoken of as an article of faith.

(5) Finally, there are dogmas belief in which is absolutely necessary as a means to salvation, while faith in others is rendered necessary only by Divine precept; and some dogmas must be explicitly known and believed, while with regard to others implicit belief is sufficient.

Intellectual Belief in Dogma

As a dogma is a revealed truth, the intellectual character and objective reality of dogma depend on the intellectual character and objective truth of Divine revelation. We will here apply to dogma the conclusions developed at greater length under the heading of revelation. Are dogmas considered merely as truths revealed by God, real objective truths addressed to the human mind? Are we bound to believe them with the mind? Should we admit the distinction between fundamental and non-fundamental dogmas?

(1) Rationalists deny the existence of Divine supernatural revelation, and consequently of religious dogmas. A certain school of mystics has taught that what Christ inaugurated in the world was "a new life". The "Modernist" theory by reason of its recent condemnation calls for fuller treatment. There are different shades of opinion among Modernists. Some of them do not, apparently, deny all intellectual value to dogma (cf. Le Roy, "Dogme et Critique"). Dogma, like revelation, they say, is expressed in terms of action. Thus when the Son of (God is said "to have come down from heaven", according to all theologians He did not come down, as bodies descend or as angels are conceived to pass from place to place, but the hypostatic union is described in terms of action. So when we profess our faith in God the Father, we mean, according to M. Le Roy, that we have to act towards God as sons; but neither the fatherhood of God, nor the other dogmas of faith, such as the Trinity, the Incarnation, the Resurrection of Christ, etc. imply of necessity any objective intellectual conception of fatherhood, Trinity, Resurrection, etc., or convey any idea to the mind. According to other writers, God has addressed no revelation to the human mind. Revelation, they say, began as a consciousness of right and wrong -- and the evolution or development of revelation was but the progressive development of the religious sense until it reached its highest level, thus far, in the modern liberal and democratic State. Then, according to these writers, the dogmas of faith, considered as dogmas, have no meaning for the mind, we need not believe them mentally; we may reject them -- it is enough if we employ them as guides for our actions. (See.) Over against this doctrine the Church teaches that God has made a revelation to the human mind. There are, no doubt, relative Divine attributes, and some of the dogmas of faith may be expressed under the symbolism of action, but they also convey to the human mind a meaning distinct from action. The fatherhood of God may imply that we should act towards Him as children towards a father -- but it also conveys to the mind definite analogical conceptions of our God and Creator. And there are truths, such as the Trinity, the Resurrection of Christ, His Ascension, etc. which are absolute objective facts, and which could be believed even if their practical consequences were ignored or were deemed of little value. The dogmas of the Church, such as the existence of God, the Trinity, the Incarnation, the Resurrection of Christ, the sacraments, a future judgment, etc. have an objective reality and are facts as really and truly as it a fact that Augustus was Emperor of the Romans, and that George Washington was first President of the United States.

(2) Abstracting from the Church's definition, we are bound to render to God the homage of our assent to revealed truth once we are satisfied that He has spoken. Even atheists admit, hypothetically, that if there be an infinite Being distinct from the world, we should pay Him the homage of believing His Divine word.

(3) Hence it is not permissible to distinguish revealed truths as fundamental and non-fundamental in the sense that some truths, though known to have been revealed by God, may be lawfully denied. But while we should believe, at least implicitly, every truth attested by the word of God, we are free to admit that some are in themselves more important than others, more necessary than others, and that an explicit knowledge of some is necessary while an implicit faith in others is sufficient.

IV. Dogma and the Church

Revealed truths become formally dogmas when defined or proposed by the Church. There is considerable hostility, in modern times, to dogmatic religion when considered as a body of truths defined by the Church, and still more when considered as defined by the pope. The theory of dogma which is here expounded depends for its acceptance on the doctrine of the infallible teaching office of the Church and of the Roman pontiff. It will be sufficient to notice the following points, (1) the reasonableness of the definition of dogma; (2) the immutability of dogma; (3) the necessity for Church unity of belief in dogma (4) the inconveniences which are alleged to be associated with the definition of dogma.

(1) Against the theory of interpretation of Scripture by private judgement, Catholics regard as absolutely unacceptable the view that God revealed a body of truths to the world and appointed no official teacher of revealed truth, no authoritative judge of controversy; this view is as unreasonable as would be the notion that the civil legislature makes laws, and then commits to individual private judgment the right and the duty of interpreting the laws and deciding controversies. The Church and the supreme pontiff are endowed by God with the privilege of infallibility in discharge of the duty of universal teacher in the sphere of faith and morals; hence we have an infallible testimony that the dogmas defined and delivered to us by the Church are the truths contained in Divine revelation.

(2) The dogmas of the Church are immutable. Modernists hold that religious dogmas, as such, have no intellectual meaning, that we are not bound to believe them mentally, that they may be all false, that it is sufficient if we use them a guides to action; and accordingly they teach that dogmas are not immutable, that they should be changed when the spirit of the age is opposed to them, when they lose their value as rules for a liberal religious life. But in the Catholic doctrine that Divine revelation is addressed to the human mind and expresses real objective truth, dogmas are immutable Divine truths. It is an immutable truth for all time that Augustus was Emperor of Rome and George Washington first President of the United States. So according to Catholic belief, these are and will be for all time immutable truths -- that there are three Persons in God, that Christ died for us, that He arose from the dead, that He founded the Church, that He instituted the sacraments. We may distinguish between the truths themselves and the language in which they are expressed. The full meaning of certain revealed truths has been only gradually brought out; the truths will always remain. Language may change or may receive a new meaning; but we can always learn what meaning was attached to particular words in the past.

(3) We are bound to believe revealed truths irrespective of their definition by the Church, if we are satisfied that God has revealed them. When they are proposed or defined by the Church, and thus become dogmas, we are bound to believe them in order to maintain the bond of faith. (See ).

(4) Finally, Catholics do not admit that, as is sometimes alleged, dogmas are the arbitrary creations of ecclesiastical authority, that they are multiplied at will, that they are devices for keeping the ignorant in subjection, that they are obstacles to conversions. Some of these are points of controversy which cannot be settled without reference to more fundamental questions. Dogmatic definitions would be arbitrary if there were no Divinely instituted infallible teaching office in the Church; but if, as Catholics maintain, God has established in His Church an infallible office, dogmatic definitions cannot be considered arbitrary. The same Divine Providence which preserves the Church from error will preserve her from inordinate multiplication of dogmas. She cannot define arbitrarily. We need only observe the life of the Church or of the Roman pontiffs to see that dogmas are not multiplied inordinately. And as dogmatic definitions are but the authentic interpretation and declaration of the meaning of Divine revelation, they cannot be considered devices for keeping the ignorant in subjection, or reasonable obstacles to conversions, on the contrary, the authoritative definition of truth and condemnation of error, are powerful arguments leading to the Church those who seek the truth earnestly.

V. Dogma and Religion

It is sometimes charged that in the Catholic Church, in consequence of its dogmas, religious life consists merely in speculative beliefs and external sacramental formalities. It is a strange charge, arising from prejudice or from lack of acquaintance with Catholic life. Religious life in conventual and monastic establishments is surely not a merely external formality. The external religious exercises of the ordinary Catholic layman, such as public prayer, confession, Holy Communion, etc. suppose careful and serious internal self-examination and self-regulation, and various other acts of internal religion. We need only to observe the public civic life of Catholics, their philanthropic works, their schools, hospitals, orphanages, charitable organizations, to be convinced that dogmatic religion does not degenerate into mere external formalities. On the contrary, in non-Catholic Christian bodies a general decay of supernatural Christian life follows the dissolution of dogmatic religion. Were the dogmatic system of the Catholic Church, with its authoritative infallible head, done away with, the various systems of private judgment would not save the world from relapsing into and following pagan ideals. Dogmatic belief is not the be-all and end-all of Catholic life; but the Catholic serves God, honours the Trinity, loves Christ, obeys the Church, frequents the sacraments, assists at Mass, observes the Commandments, because he believes mentally in God, in the Trinity, in the Divinity of Christ, in the Church, in the sacraments and the Sacrifice of the Mass, in the duty of keeping the Commandments, and he believes in them as objective immutable truths.

VI. Dogma and Science

But, it is objected, dogma checks investigation, antagonizes independence of thought, and makes scientific theology impossible. This difficulty may be supposed to be put by Protestants or by unbelievers. We will consider it from both points of view.

(1) Beyond scientific investigation and freedom of thought Catholics recognize the guiding influence of dogmatic beliefs. But Protestants also profess to adhere to certain great dogmatic truths which are supposed to impede scientific investigation and to conflict with the findings of modern science. Old difficulties against the existence of God or its demonstrability, against the dogma of Creation, miracles, the human soul, and supernatural religion have been dressed in a new garb and urged by a modern school of scientists principally from the discoveries in geology, paleontology, biology, astronomy, comparative anatomy, and physiology. But Protestants, no less than Catholics, profess to believe in God, in the Creation, in the soul, in the Incarnation, in the possibility of miracles; they too, maintain that there can be no discord between the true conclusions of science and the dogmas of the Christian religion rightly understood. Protestants, therefore, cannot consistently complain that Catholic dogmas impede scientific investigation. But it is urged that in the Catholic system beliefs are not determined by private judgment, behind the dogmas of the Church there is the living bulwark of her episcopate. True, behind dogmatic beliefs Catholics recognize ecclesiastical authority; but this puts no further restraint on intellectual freedom -- it only raises the question as to the constitution of the Church. Catholics do not believe that God revealed a body of truths to mankind and appointed no living authority to unfold, to teach, to safeguard that body of Divine truths, to decide controversies; but the authority of the episcopate under the supreme pontiff to control intellectual activity is correlative with, and arises from their authority to teach supernatural truth. The existence of judges and magistrates does not extend the range of our civil laws -- they are rather a living authority to interpret and apply the laws. Similarly, episcopal authority has for its range the truth of revelation, and it prohibits only what is inconsistent with the full scope of that truth.

(2) In discussing the question with unbelievers we note that science is "the observation and classification, or co-ordination, of the individual facts or phenomena of nature". Now a Catholic is absolutely free in the prosecution of scientific research according to the terms of this definition. There is no prohibition or restriction on Catholics in regard to the observation and co-ordination of the phenomena of Nature. But some scientists do not confine themselves to science as defined by themselves. They propound theories often unwarranted by experimental observation. One will maintain as a "scientific" truth that there is no God, or that His existence is unknowable -- another that the world has not been created; another will deny in the name of "science" the existence of the soul; another, the possibility of supernatural revelation. Surely these denials are not warranted by scientific methods. Catholic dogma and ecclesiastical authority limit intellectual activity only so far as may be necessary for safeguarding the truths of revelation. If non-believing scientists in their study of Catholicism would apply the scientific method, which consists in observing, comparing, making hypotheses, and perhaps formulating scientific conclusions, they would readily see that dogmatic belief in no way interferes with the legitimate freedom of the Catholic in scientific research, the discharge of civic duty, or any other form of activity that makes for true enlightenment and progress. The service rendered by Catholics in every department of learning and of social endeavour, is a fact which no amount of theorizing against dogma can set aside. (See,,,,.)

Acta et Decreta Concilii Vaticani in Coll. Lac. (Freiburg im Br., 1870-90), VII; SUAREZ, Opera Omnia: De Fide Theologicâ; DE LUGO, Pera: De fide; VACANT, Etudes théologiques sur les constitutions du concile du Vatican (Paris, 1895); GRANDERATH, Constitutiones dogmaticae Sacrosancti Ecumenici Concilii Vaticani ex ipsis ejus actis explicatae atque illustratae (Freiburg im Br., 1892); SCHEEBEN, Handbuch der katholischen Dogmatik (Freiburg im Br., 1873); SCHWANE, Dogmengeschichte (2nd ed., Freiburg, 1895); MAZZELLA, De Virtutibus Infusis (Rome, 1884); BILLOT, Tractatus de Ecclesiâ Christi (Rome, 1903); IDEM, De Virtutibus Infusis (Rome, 1905); NEWMAN, Idea of a University (London, 1899).