not to be taught oor Latyn

not to be taught

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It is a question, really, of two characteristics of theology and how it is to be taught, which are not only not opposed to each other, but which work together, from different angles, in favor of a more complete "understanding of the faith."
Nam binae hae sunt qualitates theologiae eiusque institutionis, quae componi possunt, quamvis aliud sit theologia, aliud autem ratio paedagogica eiusdem tuendae; neque in conflictum vocandae sunt, sed concorditer conspirare debent, diversis licet lineamentis, ad «fidei intellegentiam».

But how can they obtain what they are strivingfor, if they do not allow themselves to be taught heavenly things in the wayprescribed by Jesus Christ Himself; if they do not give heed to the Church whoseprecepts they are commanded to obey by the Author of faith as if they were Hisown: "He who heareth you heareth me; he who despiseth you despisethme"; if they do not seek the nourishment of their souls, and the sustenanceof all virtue, from him whom the Supreme Pastor of souls made His vicegerent, towhom He confided the care of the universal Church?
At qui mente qui animo unquam adipisci poterunt quod laborant, nisi erudiri sese atque ali ad caelestia eâ ratione et via patiantur, qua Christus ipse constituit? nisi dicto audientes Ecclesiae sint, cui praecipienti ipse auctor fidei perinde obtemperan homines iussit ac sibi: Qui vos audit, me audit; qui vos spernit, me spernit? nisi requirant alimenta pietatis virtutumque omnium ex eo, cui Pastor summus animarum vicario dedit esse sui muneris, universi gregis cura concredita?

It need not be pointed out how the nature of science, just as it is so admirably adapted to show forth the glory of the Great Creator, provided it be taught as it should be, so if it be perversely imparted to the youthful intelligence, it may prove most fatal in destroying the principles of true philosophy and in the corruption of morality.
Nimium sane constat, de natura doctrinam, quantum ad percipiendam summi Artificis gloriam in procreatis rebus impressam aptissima est, modo sit convenienter proposita, tantum posse ad elementa sanae philosophiae evellenda corrumpendosque mores, teneris animis perverse infusam.

With regard to new questions, which modern culture and progress have brought to the foreground, let them engage in most careful research, but with the necessary prudence and caution; finally, let them not think, indulging in a false "irenism," that the dissident and the erring can happily be brought back to the bosom of the Church, if the whole truth found in the Church is not sincerely taught to all without corruption or diminution.
In quaestiones novas, quas hodierna cultura ac progrediens aetas in medium protulerunt, diligentissimam suam conferant pervestigationem, sed ea qua par est prudentia et cautela; nec denique putent, falso « irenismo » indulgentes, ad Ecclesiae sinum dissidentes et errantes feliciter reduci posse, nisi integra veritas in Ecclesia vigens, absque ulla corruptione detractioneque, sincere omnibus tradatur.

But since they know not how to confine themselves within due bounds, I intend to make an example of them, according to the law of arms, in order that others may be taught a better conduct.
Sed quoniam ipsi sibi neque modum neque terminum constituunt, quo ceteri dissimiliter se gerant, egomet ipse documentum more militari constituam.

When Caesar's affairs were in this unfavorable position, and all the passes were guarded by the soldiers and horse of Afranius, and the bridges could not be prepared, Caesar ordered his soldiers to make ships of the kind that his knowledge of Britain a few years before had taught him.
Cum in his angustiis res esset, atque omnes viae ab Afranianis militibus equitibusque obsiderentur, nec pontes perfici possent, imperat militibus Caesar, ut naves faciant, cuius generis eum superioribus annis usus Britanniae docuerat.

I); and also: "If anyone says that it is not possible or not expedient that man be taught, through the medium of divine revelation, about God and the worship to be paid Him, let him be anathema" (Ibid., can. 2); and finally, "If anyone says that divine revelation cannot be made credible by external signs, and that therefore men should be drawn to the faith only by their personal internal experience or by private inspiration, let him be anathema" (De Fide, can. 3).
Neque illos plane retinet quod eiusmodi errorum portenta apertissime damnarit Ecclesia: siquidem Vaticana Synodus sic sanciebat : Si quis dixerit Deum unum et verum, Creatorem et Dominum nostrum, per ea quae facta sunt, naturali rationis humanae lumine certo cognosci non posse, anathema sit (De Revel, can. i.), itemque: Si quis dixerit fieri non posse, aut non expedire, ut per revelationem divinam homo de Deo cultuque ei exhibendo edoceatur, anathema sit (Ibid. can. ii.); ac demum: Si quis dixerit revelationem divinam externis signis credibilem fieri non posse, ideoque sola interna cuiusque experientia aut inspiratione privata homines ad fidem moveri debere, anathema sit (De Fide, can. iii.).

Although the teaching that priestly ordination is to be reserved to men alone has been preserved by the constant and universal Tradition of the Church and firmly taught by the Magisterium in its more recent documents, at the present time in some places it is nonetheless considered still open to debate, or the Church's judgment that women are not to be admitted to ordination is considered to have a merely disciplinary force.
Quamvis doctrina de ordinatione sacerdotali viris tantum reservanda constanti et universali Ecclesiae Traditione servetur atque Magisterio in recentioribus documentis firmiter doceatur, temporibus tamen nostris diversis in partibus disputabilis habetur, aut etiam Ecclesiae sententiae non admittendi mulieres ad ordinationem illam vis mere disciplinaris tribuitur.

Precisely for this reason, over and above all scientific debates and those philosophical affirmations to which the Magisterium has not expressly committed itself, the Church has always taught and continues to teach that the result of human procreation, from the first moment of its existence, must be guaranteed that unconditional respect which is morally due to the human being in his or her totality and unity as body and spirit: "The human being is to be respected and treated as a person from the moment of conception; and therefore from that same moment his rights as a person must be recognized, among which in the first place is the inviolable right of every innocent human being to life".59
Quam omnino ob rem, ultra doctorum disceptationes ipsasque philosophorum adfirmationes quarum numquam explicate se particeps praebuit Magisterium, docuit semper Ecclesia etiamque nunc docet fructui humanae generationis, iam inde a primo illius exsistentiae momento, omnem sine ulla condicione reverentiam esse tribuendam quae moraliter enti humano debeatur tota in eius summa unitateque corporali ac spiritali: “Creatura humana ut persona observanda atque tractanda est inde ab eius conceptione, ac propterea inde ab illo temporis momento ipsius agnoscenda sunt iura personae, quorum primum recensetur ius inviolabile ad vitam, quo unaquaeque creatura humana innocens gaudet” (CONGR. PRO DOCTRINA FIDEI Donum Vitae, I, 1).

However, the conclusions arrived at by the commission could not be considered by Us as definitive and absolutely certain, dispensing Us from the duty of examining personally this serious question. This was all the more necessary because, within the commission itself, there was not complete agreement concerning the moral norms to be proposed, and especially because certain approaches and criteria for a solution to this question had emerged which were at variance with the moral doctrine on marriage constantly taught by the magisterium of the Church.
Attamen conclusiones, ad quas Coetus pervenerat, a Nobis tales existimari non poterant, quae vim iudicii certi ac definiti prae se ferrent, quaeque Nos officio liberarent, tam gravis momenti quaestionem per Nosmetipsos consideratione expendendi; his vel etiam de causis, quod in Coetu plena sententiarum consensio de normis moralibus proponendis afuerat, quodque praesertim quaedam quaestionis dissolvendae viae rationesque exstiterant, a doctrina morali de matrimonio, a Magisterio Ecclesiae firma constantia proposita, discedentes.

Peter Canisius, after he had declared that the very word "assumption" signifies the glorification, not only of the soul but also of the body, and that the Church has venerated and has solemnly celebrated this mystery of Mary's Assumption for many centuries, adds these words of warning: "This teaching has already been accepted for some centuries, it has been held as certain in the minds of the pious people, and it has been taught to the entire Church in such a way that those who deny that Mary's body has been assumed into heaven are not to be listened to patiently but are everywhere to be denounced as over-contentious or rash men, and as imbued with a spirit that is heretical rather than Catholic."(
Petrus Canisius, postquam declaravit ipsum Assumptionis vocabulum non modo animae, sed corporis etiam « glorificationem » significare, atque Ecclesiam multis iam saeculis hoc mariale Assumptionis mysterium venerari ac celebrare sollemniter, haec animadvertit : « Quae sententia iam saeculis aliquot obtinet, ac piorum animis infixa totique Ecclesiae sic commendata est, ut qui Mariae corpus in Caelum negant assumptum, ne patienter quidem audiantur, sed velut nimium contentiosi, aut prorsus temerarii, et haeretico magis quam catholico spiritu imbuti homines passim exsibilentur » (S.