Pius IX, 1846-1878

faith; (2) in object, however, because, in addition to things to which natural reason can attain, mysteries hidden in God are proposed to us for belief which, had they not been divinely revealed, could not become known [can. 1]. Wherefore, the Apostle, who testifies that God was known to the Gentiles “by the things that are made” [Rom. 1:20], nevertheless, when discoursing about grace and truth which “was made through Jesus Christ” [cf. John 1:17] proclaims: “We speak the wisdom of God in a mystery, a wisdom which is hidden, which God ordained before the world, unto our glory, which none of the princes of this world know. . . . But to us God hath revealed them by His Spirit. For the Spirit searcheth all things, yea the deep things of God” [I Cor. 2:7, 8, 10]. And the Only-begotten Himself “confesses to the Father, because He hath hid these things from the wise and prudent, and hath revealed them to little ones” [cf. Matt. 11:25].

1796. [The role of reason in teaching supernatural truth]. And, indeed, reason illustrated by faith, when it zealously, piously, and soberly seeks, attains with the help of God some understanding of the mysteries, and that a most profitable one, not only from the analogy of those things which it knows naturally, but also from the connection of the mysteries among themselves and with the last end of man; nevertheless, it is never capable of perceiving those mysteries in the way it does the truths which constitute its own proper object. For, divine mysteries by their nature exceed the created intellect so much that, even when handed down by revelation and accepted by faith, they nevertheless remain covered by the veil of faith itself, and wrapped in a certain mist, as it were, as long as in this mortal life, “we are absent from the Lord: for we walk by faith and not by sight” [II Cor. 5:6 f.].

1797. [The impossibility of opposition between faith and reason]. But, although faith is above reason, nevertheless, between faith and reason no true dissension can ever exist, since the same God, who reveals mysteries and infuses faith, has bestowed on the human soul the light of reason; moreover, God cannot deny Himself, nor ever contradict truth with truth. But, a vain appearance of such a contradiction arises chiefly from this, that either the dogmas of faith have not been understood and interpreted according to the mind of the Church, or deceitful opinions are considered as the determinations of reason. Therefore, “every assertion contrary to the truth illuminated by faith, we define to be altogether false” [Lateran Council V, see n. 738].

1798. Further, the Church which, together with the apostolic duty of teaching, has received the command to guard the deposit of faith, has also, from divine Providence, the right and duty of proscribing “knowledge falsely so called” [I Tim. 6:20], “lest anyone be cheated by philosophy and vain deceit” [cf. Col. 2:8; can. 2]. Wherefore, all faithful Christians not only are forbidden to defend opinions of this sort, which are known