Pius XII, 1939–

and decrees, by which such perverse opinions are proscribed and prohibited,” ¹ is sometimes ignored as if it did not exist. There are some who consistently neglect to consult what has been set forth in the Encyclical Letters of the Roman Pontiffs on the character and constitution of the Church, for the reason that a certain vague notion prevails drawn from the ancient Fathers, especially the Greek. For the popes, as they repeatedly say, do not wish to pass judgment on those matters which are in dispute among theologians, and so there must be a return to the early sources, and the more recent constitutions and decrees of the magisterium are to be explained from the writings of the ancients.

Even if perchance these things seem to have been wisely said, yet they are not without error. It is true that, in general, the Pontiffs grant freedom to theologians in those matters which are disputed with varying opinions, but history teaches that many things, which formerly were subject to free discussion, later cannot permit any discussion.

It is not to be thought that what is set down in Encyclical Letters does not demand assent in itself, because in this the popes do not exercise the supreme power of their magisterium. For these matters are taught by the ordinary magisterium, regarding which the following is pertinent: “He who heareth you, heareth me.” [Luke 10:16]; and usually what is set forth and inculcated in the Encyclical Letters, already pertains to Catholic doctrine. But if the Supreme Pontiffs in their acts, after due consideration, express an opinion on a hitherto controversial matter, it is clear to all that this matter, according to the mind and will of the same Pontiffs, cannot any longer be considered a question of free discussion among the theologians.

2314. It is also true that theologians must always have recourse to the sources of divine revelation; for it is their duty to indicate how what is taught by the living magisterium is found, either explicitly or implicitly, in Sacred Scripture and in divine “tradition.” In addition, both sources of doctrine, divinely revealed, contain so many and such great treasures of truth that they are in fact never exhausted. Therefore, the sacred disciplines always remain vigorous by a study of the sacred sources, while, on the other hand, speculation, which neglects the deeper investigation of sacred deposit, as we know from experience, becomes sterile. But for this reason even positive theology, as it is called, cannot be placed on equal footing with merely historical science. For, together with these sacred sources God has given a living magisterium to His Church, to illumine and clarify what is contained in the deposits of faith obscurely and implicitly. Indeed, the divine Redeemer entrusted this deposit not to individual Christians, nor to the theologians to be interpreted authentically,