id|proposition|part|place|theological_note|magisterial_level|sources|source_level|reasons|related_to|status
P0001|God created the angels out of nothing at the beginning of time|I|Introduction (Examples); 1.1.1 (From Grammar to Doctrine); 2.3.2 (Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled)|de fide definita|1 (can. 750 §1)|Lateran IV, Firmiter (DH 800); Vatican I, Dei Filius ch. 1 (DH 3002) and can. 5 (DH 3025); CCC 327|1|Solemn conciliar definition repeated by Vatican I|P0005; P0047|fixed
P0002|God is really and essentially distinct from the world and ineffably exalted above all that exists or can be conceived besides himself|I|1.1.1 (From Grammar to Doctrine); Introduction (Rules, no. 2)|de fide definita|1 (can. 750 §1)|Vatican I, Dei Filius ch. 1 (DH 3001) and can. 3 (DH 3023); Lateran IV (DH 806)|1|Defined with anathema by Vatican I|P0001; P0010|fixed
P0003|The devil and the other demons were created naturally good by God but became evil by their own doing|I|1.1.1; 1.1.2 (Sin of the Angels); Introduction (Examples); 2.2.2 (The Names of the Adversary; Qualification, recalled); 2.3.1 (Qualification, recalled); 2.3.2 (Gnostic Appropriations; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 4.1.2 (Qualification or notes, recalled)|de fide definita|1 (can. 750 §1)|Lateran IV (DH 800); CCC 391-393|1|Solemn conciliar definition|P0005; P0006|fixed
P0004|Public revelation is complete; no new public revelation is to be expected before the glorious manifestation of Christ|I|1.1.1 (Church's discipline); 2.3.2 (Apocalypse of Paul; Qualification, recalled)|de fide|1 (can. 750 §1)|DV 4; CCC 66-67; Lamentabili 21 (DH 3421)|1|Revealed (Heb 1:1-2, cited by DV 4) and proposed as revealed by the ordinary and universal Magisterium, as Vatican II (DV 4, citing also 1 Tim 6:14; Tit 2:13) and the Catechism (CCC 66-67) attest; the contrary proposition (revelation not completed with the apostles) condemned in Lamentabili 21; not solemnly defined, hence de fide, not de fide definita|—|fixed
P0005|The angels are personal beings endowed with intellect and will|I|Introduction (Examples); 3.1.1 (Qualification or Errors Excluded, recalled)|de fide|1 (can. 750 §1)|Scripture passim; CCC 330; Pius XII, Humani generis 26; presupposed by DH 800|1|Proposed as revealed by the ordinary and universal Magisterium|P0001; P0003|fixed
P0006|The reprobate will receive perpetual punishment with the devil|I|Introduction (Examples); 2.3.2 (Apocalypse of Paul; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled)|de fide definita|1 (can. 750 §1)|Lateran IV (DH 801)|1|Solemn conciliar definition|P0003|fixed
P0007|There is a diversity of orders and degrees among the angels|I|Introduction (Examples); 1.2.1 (Classical Classifications; Qualification)|pending|—|Scripture (archangels, cherubim, seraphim; Col 1:16); John Paul II, audience of 6 Aug 1986, no. 3|1-3|To be qualified in Part VIII|P0008|pending
P0008|The angels are arranged in exactly nine choirs in three hierarchies (Dionysian order)|I|Introduction (Examples); 1.2.1 (Classical Classifications; Qualification)|pending (not de fide)|—|"Ps.-Dionysius, Cael. hier.; Gregory, Hom. in Evang. 34.7; John Paul II, audience of 6 Aug 1986, no. 3 (""senza attribuirvi un valore assoluto"")"|2-3|Not a doctrine of faith; to be qualified in Part VIII|P0007|pending
P0009|Saint Michael is the highest of all the holy angels by nature and grace (and so, in the Dionysian scheme, the first of the seraphim)|I|Introduction (Examples); 1.2.1 (Arguments on Both Sides; Qualification; Conclusions 7); 2.3.1 (Apocalypses: Other Principal Angels; Synthesis 7, recalled); 2.3.2 (Questions of Bartholomew; Qualification, recalled); 3.2.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia probabilis|—|Rev 12:7 (parallel Michael/dragon); Roman Breviary (Hic est Michael ... princeps militiae Angelorum; Michael praepositus paradisi, quem honorificant Angelorum cives); Byzantine archistrategos; OCA synaxarion; Holweck, CE 1911 (Basil and Greek Fathers, Salmeron, Bellarmine); contrary: Dan 10:13; Gregory, Hom. 34.8-9; ST I q112 a2, a4; q113 a3; Bonaventure, Serm. de s. angelis 1 and 5|3-4|"Positive reasons of fittingness and liturgy; the contrary opinion (P0021) has comparable support; legitimately disputed question (level 4); popular form ""highest of all the angels"" untenable if ST I q63 a7 (more probable) holds, hence restricted to the holy angels"|P0017; P0020; P0021; P0022; P0008|fixed
P0010|"The Hebrew name Mîḵāʾēl means ""Who is like God (El)?"""|I|1.1.1; Appendix I (synoptic table, recalled)|not qualifiable (philological datum)|—|lexicons; Hebrew onomastics|—|Philological datum; a theological note would be a category mistake|P0002|fixed
P0011|The sin of the fallen angels was a sin of pride|I|1.1.2 (Sin of the Angels; Conclusions 5)|sententia communis|—|1 Tim 3:6; Sir 10:12-13 (Vulg. 10:14-15); Tob 4:13; Augustine, Civ. XII.6, XIV.13, Gen. ad litt. XI.14.18; Gregory, Moralia XXXIV.23.47; ST I q63 a2; CCC 1866, 2094; John Paul II, audience 23 Jul 1986, nos. 4-5; Ott 119; Bonino 203-4|2-3|Constant common teaching from Augustine on, with scriptural support and presupposed by the catechesis of John Paul II; no magisterial proposition as revealed|P0003; P0012; P0015|fixed
P0012|The devil's pride consisted in an inordinate desire to be like God (not by equality but by a likeness sought of himself)|I|1.1.2 (Two Ways; Sin of the Angels; Conclusions 2 and 5)|sententia communis|—|"Isa 14:13-14 (patristic reading); Gen 3:5 with CCC 392 and 398; Gregory, Hom. in Ev. 34.9, Moralia XXXIV.21.40; ST I q63 a3 (""absque omni dubio""); ST II-II q163 a2"|2-3|Fathers and scholastics; CCC sees its reflection in Gen 3:5|P0011; P0015|fixed
P0013|The fallen angels underwent a moral trial in which they sinned freely|I|1.1.2 (Sin of the Angels; Conclusions 5)|sententia theologice certa|3 (c. 752: John Paul II, general audience of July 23, 1986)|Follows from Lateran IV (DH 800); 2 Pet 2:4; Jude 6; John Paul II, audience 23 Jul 1986, no. 2; Ott 118|1-3|Necessary consequence of the defined truth that they became evil by their own doing|P0003; P0014|fixed
P0014|The good angels too were tested and by a free choice merited their beatitude|I|1.1.2 (Sin of the Angels; Conclusions 5); 3.1.2 (Qualification, recalled); 4.2.2 (Example, Fellowship, and Aid, note, recalled)|sententia communis|3 (c. 752: John Paul II, general audience of July 23, 1986)|John Paul II, audience 23 Jul 1986, nos. 2 and 4; ST I q62 a5; Ott 118|2-3|Not stated expressly by Scripture; common teaching|P0013; P0017|fixed
P0015|The object of the devil's pride was to attain final beatitude by his own power (Thomist account)|I|1.1.2 (Sin of the Angels; Conclusions 5)|sententia probabilis|—|ST I q63 a3; Anselm, De casu diaboli 4 (as cited by Thomas); Bonino 205-6. Contrary or alternative accounts: Bernard (envy of man), Suarez and John of St Thomas (hypostatic union) via Bonino 203|4|Most developed and most widely followed explanation, but legitimately disputed; to be treated in Part IX|P0011; P0012|fixed
P0016|Isaiah 14:12-15 and Ezekiel 28:12-19 may legitimately be read, beyond their literal sense, as figures of the pride and fall of the devil|I|1.1.2 (Isaiah 14 and Ezekiel 28; Conclusions 4)|sententia communis|—|Tertullian, Adv. Marc. II.10; Origen, De princ. I.5.4-5; Augustine, Civ. XI.15; Gregory, Hom. 34.9, Moralia XXXIV.21.40; ST I q63 a5; Ott 119; CCC 116-117; DAS 27; NABRE notes|2-3|Exegetical interpretation (max. communis); no authentic interpretation; the doctrine of the fall does not depend on it (CCC 391-393 do not cite these texts)|P0003; P0012|fixed
P0017|Saint Michael led the holy angels in their fidelity at the time of the angelic trial|I|1.1.2 (Battle Cry; Conclusions 8); 1.2.1 (Qualification, recalled); 2.2.2 (When Was the War in Heaven? Assessment; grade unchanged); 2.3.1 (Qualification, recalled); 2.3.2 (Questions of Bartholomew; Qualification, recalled); 4.2.2 (Example, Fellowship, and Aid, recalled); Appendix I (synoptic table, recalled)|pia sententia|—|Primordial reading of Rev 12:7 (Golden Legend; John Paul II, homily 29 Sep 1983, no. 3); contrary readings: Gregory, Hom. 34.9 (end of the world); Ott 119 (dethronement by Christ's redemption)|4-5|Compatible with faith and fitting to the name; support chiefly legendary, devotional and homiletic; no chronology of the battle belongs to the faith; to be kept in 2.2.2|P0014; P0009|fixed
P0018|"Michael literally cried ""Who is like God?"" against Lucifer and received his name on that occasion"|I|1.1.1 (Why the Etymology...); 1.1.2 (Battle Cry; Conclusions 8)|not qualifiable (unfounded claim of fact)|—|Not in Scripture; Life of Adam and Eve 13-15 gives Michael other words; Gregory, Golden Legend and Roman Office give him none; legitimate only as image or as theological interpretation of the name|6|A claim about an event, not a doctrinal proposition; unattested|P0010|fixed
P0019|"Jeremiah 2:20 (""I will not serve"") may be applied to the sin of the devil"|I|1.1.2 (Non serviam; Conclusions 9)|not qualifiable (accommodated use)|—|"Jer 2:20 (MT kethiv/qere, LXX, Vulg.); ST III q8 a7; Ott 119; John Paul II, audience 23 Jul 1986, no. 5 (""sembra espresso""); DAS 27"|2-3|Accommodated sense, legitimate when declared as such; not a sense of Scripture|P0011|fixed
P0020|Saint Michael holds a preeminence of office among the holy angels: he is set by God at the head of the heavenly host in the combat against the dragon and over the protection of the people of God, which in the New Covenant is the Church|I|1.2.1 (Four Senses of Rank; Qualification; Conclusions 6); 1.2.2 (Prince of Israel, Prince of the Church; Conclusions 5); 2.1.2 (Qualification: general protection; special act in final trial = P0039); 2.2.2 (Michael and His Angels: Why Michael?; Qualification, recalled); 2.3.1 (Qualification, recalled); 2.3.2 (Shepherd of Hermas; Fathers; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 3.2.1 (Qualification, recalled) and developed as patronage of the Church (P0088); Appendix I (synoptic table, recalled)|sententia communis|—|Jude 9; Dan 10:13, 21; 12:1; Rev 12:7; Origen, De princ. I.8.1; Gregory, Hom. 34.9; Thomas, Super I Thess. c4 l2; Bonaventure, Serm. de s. angelis 1, 5; Roman Breviary (princeps militiae Angelorum; Apparition lesson 4); Byzantine archistrategos; CCC 335|1-3|Literal sense of the texts for Michael's leadership of his angels and charge of Israel; extension to headship of the whole host and protection of the Church rests on Tradition and liturgy, not on definition or necessary conclusion; holds whatever the time of the battle (distinct from P0017)|P0009; P0017; P0021; P0039|fixed
P0021|Saint Michael belongs, in the Dionysian-Gregorian classification, to the order of the archangels (or of the principalities), not to the highest hierarchy|I|1.2.1 (Classical Classifications; Arguments on Both Sides; Qualification; Conclusions 7); 2.3.1 (Apocalypses: Other Principal Angels; Synthesis 7, recalled); 2.3.2 (Questions of Bartholomew; Qualification, recalled); 3.2.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia probabilis|—|Dan 10:13; Ps.-Dionysius, Cael. hier. 9.2, 9.4; Gregory, Hom. 34.8-9, 12; ST I q108 a5-6; q112 a2, a4; q113 a3; Bonaventure, Serm. de s. angelis 1, 5; Origen, De princ. I.8.1|3-4|Contrary of P0009; equally probable; depends partly on the Dionysian law of missions, itself an opinion (Petau, Ott 115 contra)|P0009; P0008|fixed
P0022|After the fall of Lucifer, Michael was raised to the rank or place that Lucifer had lost|I|1.2.1 (Succession to Lucifer's Place; Conclusions 8); 2.3.1 (Death and Burial of Adam, recalled)|not qualifiable (unfounded narrative)|—|Byzantine encomium attributed to Pantaleon (Olar 80); contra: ST I q108 a8 ad 1; q63 a9 ad 3; Augustine, Enchiridion 29, 62|5-6|Narrative about an event, not a doctrinal proposition; no foundation in Scripture, in the consensus of the Fathers, or in the teaching of the Church; tradition assigns the vacant places to redeemed humanity|P0018; P0009|fixed
P0023|"The ""commander of the army of the LORD"" who appeared to Joshua (Josh 5:13-15) was Saint Michael"|I|1.2.2 (Joshua 5:13-15; Conclusions 2); 3.1.1 (Michael under Christ: The prince of the host, mentioned without a note); Appendix I (synoptic table, recalled)|sententia probabilis|—|Josh 5:13-15 (MT, LXX, Vulg.); catena fragment attributed to Origen (PG 12:821) and Aphrahat, Dem. 3.14 (via Hannah 40, 165); OCA synaxarion; GOA Menaion, Nov. 8 (Vespers reading Josh 5:13-15; Orthros, canon of Gabriel, ode 4); contra: Justin, Dial. 61.1; Origen, Hom. in Ios. 6.2 (FC 105:70-71); attribution of the catena fragment doubtful (Hannah 165 n. 8; FC 105:30 n. 31); open: Augustine, De Trin. 3.11.22; ST II-II q84 a1 ad 1; NABRE note|2-4|Interpretation of an undetermined text (Introduction, rule 3: at most sententia communis); not unanimous: christological reading of Justin and Origen remains legitimate|P0020|fixed
P0024|The angels are spiritual, incorporeal creatures (as distinct from the corporeal creation)|I|1.2.2 (The Host of Heaven; Conclusions 4); 2.3.1 (Qualification, recalled); 2.3.2 (Questions of Bartholomew; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled)|de fide|1 (can. 750 §1)|Lateran IV, Firmiter (DH 800); Vatican I, Dei Filius ch. 1 (DH 3002); CCC 328; Ott 116; Heb 1:14; Eph 6:12. Not defined: exclusion of all matter against Franciscan hylomorphism (ST I q50 a1-2, Thomist thesis)|1|CCC 328: 'a truth of faith'; Ott: de fide; not de fide definita: named and presupposed, but not the object, of the definitions of Lateran IV and Vatican I, whose object is the creation of both orders out of nothing (P0001; can. 5, DH 3025)|P0001; P0005|fixed
P0025|The Son of God is not a creature but is begotten, not made, consubstantial with the Father; he is therefore not, and never was, an angel by nature|I|1.2.3 (The Dogmatic Frame; Qualification; Conclusions 6); 2.3.1 (The Testaments: T. Dan 6:2, recalled); 2.3.2 (Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); Appendix I (synoptic table, recalled)|de fide definita|1 (can. 750 §1)|Nicaea, Creed and anathemas (DH 125-126); Constantinople I (DH 150; CCC 242); Quicumque v. 22 (DH 75); Chalcedon (DH 301-302; CCC 467); Lateran IV (DH 800, creation of angels); CCC 465; Leo XIV, In unitate fidei 3, 5-6; Heb 1:5-14; Col 1:16; John 1:3|1|Direct content of the Nicene definition; exclusion of angelic nature is the same truth seen from the created condition of the angels (P0001)|P0001; P0026; P0027|fixed
P0026|Christ, before his human birth, was the archangel Michael, a created being, the first of God's creatures (thesis of Jehovah's Witnesses)|I|1.2.3 (Modern Identifications; Qualification; Conclusions 7); 2.1.2 (Dan 12:1 gives no support; remitted); Appendix I (synoptic table, recalled)|sententia haeretica|— (censure applying the anathema of Nicaea, DH 126)|Insight on the Scriptures, s.v. Jesus Christ and Michael; jw.org; Watchtower 1 Apr 2010 (exposition only); contra: Nicaea DH 125-126; Heb 1:5-14; Col 1:16; John 1:1-3|1|Depends on the proposition that the Son is a creature, anathematized at Nicaea; censure qualifies the proposition, not persons|P0025; P0027|fixed
P0027|Saint Michael is a created angel, a person distinct from the Son of God|I|1.2.3 (Witness of Scripture and Tradition; Qualification; Conclusions 8); 2.1.2 (Dan 12:1 gives no support; remitted); 2.2.1 (Jude 9 support; remitted); 2.3.1 (Qualification, recalled); 2.3.2 (Shepherd of Hermas; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Jude 9; Dan 10:13; Heb 1:5-14; 2:16; John 5:22, 27; Rev 5:11-14; 12:5-11; 19:10; 22:9; Tertullian, Carn. 14; Origen, De princ. I.8.1; Gregory, Hom. 34; Roman Office (invitatory Regem Archangelorum; antiphon Princeps gloriosissime ... precare pro nobis Filium Dei); Confiteor (pre-1970 Missal); CCC 333, 335; Hannah 128, 131, 151, 159, 218|1-3|Certain conclusion from what Scripture plainly teaches about Michael and the Son (Jude 9; Dan 10:13; Heb 1:5-14; John 5:22), joined to truths of faith (created condition of the angels; the Son begotten, not made), presupposed by the Fathers and Doctors examined and by the universal lex orandi (exceeds communis); not fidei proxima: the step that 'archangel' and 'one of the chief princes' name Michael's nature, not only an office (cf. P0029), is a certain reading of the texts, not proposed as revealed; the question not having been formally raised before the modern period, theologians have not held the proposition as such to be revealed; CCC and liturgy presuppose it without proposing it; Hermas (modern reading) never received by the Church; compatible with P0009|P0025; P0028; P0009; P0020|fixed
P0028|'Michael' is a name or title of the uncreated Son of God (Seventh-day Adventist thesis)|I|1.2.3 (Modern Identifications; Qualification; Conclusions 9); 2.1.2 (Dan 12:1 gives no support; remitted); Appendix I (synoptic table, recalled)|sententia erronea|— (author's judgment)|Biblical Research Institute, 'Is Michael Another Name for Jesus?' (exposition only); contra: see P0027|3|Contradicts a theologically certain conclusion (P0027); error of exegesis about a creature, held together with faith in the Son's divinity; does not touch Thomas's office-reading of 1 Thess 4:16|P0027; P0029|fixed
P0029|Christ may rightly be called 'angel' (e.g., 'Angel of great counsel', Isa 9:6 LXX) by a name of office, not of nature, as messenger of the Father|I|1.2.3 (Office and Nature; Angel of Great Counsel; Qualification; Conclusions 1); 2.3.2 (Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia communis|—|Isa 9:6 LXX (9:5 in Rahlfs-Hanhart); Justin, Dial. 56; 76; Irenaeus, Dem. 56; Hippolytus, Comm. Dan. 2.32; Tertullian, Carn. 14 (officii non naturae vocabulo); Augustine, Serm. 7.3 (via Bonino 4-5 n. 8); Thomas, Super I Thess. c4 l2; Roman Missal, Christmas Day entrance antiphon ('Messenger of great counsel'); Hannah 202-12|3|Common patristic teaching; reserve since the 4th century concerns prudence (subordinationism, Arian misuse), not legitimacy|P0025; P0028|fixed
P0030|Peoples and nations, and not only individual persons, are entrusted by divine providence to the guardianship of angels (angels of the nations)|I|2.1.1 (Deuteronomy 32:8; Angels of the Nations in the Tradition; Qualification; Conclusions 5); 2.3.1 (Qualification, recalled); 3.2.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia communis|3 (c. 752: CCC 57)|Dan 10:13, 20-21; Sir 17:17; Deut 32:8 LXX; Irenaeus, Adv. haer. III.12.9; Clement, Strom. VI.17, VII.2; Hippolytus, schol. Dan 10:13; Origen, C. Cels. V.29-31, De princ. III.3.2; Basil, Adv. Eun. III.1; Jerome, In Dan. 10:13; Ps.-Dionysius, Cael. hier. 9.2-4; Gregory, Moralia XVII.12.17; ST I q108 a6, q113 a3; CCC 57 (n. 10: Dt [LXX] 32:8); John Paul II, audience 30 Jul 1986, no. 2; Daniélou ch. 2 ('a common doctrine in the whole of ancient tradition')|1-3|Literal sense of Dan 10 for heavenly princes over nations; common patristic and scholastic teaching; taught by CCC and papal catechesis; not defined nor proposed as revealed; not a necessary conclusion; scriptural basis partly depends on a textual form (Deut 32:8 LXX) and on Sir 17:17 (ruler possibly human); mode and details to Part VIII|P0020; P0031; P0032; P0033|fixed
P0031|The 'prince of the kingdom of Persia' and the 'prince of Greece' of Daniel 10 are holy angels set over those nations, whose 'resistance' is not a conflict of wills but the presentation of contrary merits before God|I|2.1.1 (Who Are the Princes; Qualification; Conclusions 6); 2.3.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia probabilis|—|Gregory, Moralia XVII.12.17; ST I q113 a8 (secundum Gregorium); Jerome, In Dan. 10:13, 20 (angel entrusted with Persia, accusing Israel's sins); Ps.-Dionysius, Cael. hier. 9.3-4; Bonino 273|4|Interpretation of an undetermined text (Introduction, rule 3: at most communis); not unanimous: contrary reading P0032 equally supported; compatible with faith if princes are created spirits under providence|P0030; P0032; P0033|fixed
P0032|The 'prince of the kingdom of Persia' and the 'prince of Greece' of Daniel 10 are fallen angels opposing the people of God|I|2.1.1 (Who Are the Princes; Territorial Spirits; Qualification; Conclusions 6); 2.3.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia probabilis|—|Dan 10:13, 20; Origen, De princ. III.3.2-3 (princes of this world; ambiguous per Daniélou); Jerome, In Dan. 10:13 (1 Cor 2:6-8); Daniélou ch. 2 (demons take the place of angels over nations); Eph 6:12; John 12:31; Rev 12:7-9; Hartman-Di Lella 283-84 ('apparently' defying God's will)|4|Interpretation of an undetermined text (max. communis); not unanimous; contrary of P0031; synthesis of Eusebius (via Daniélou ch. 2) combines both; does not support 'territorial spirits' practices|P0030; P0031; P0033|fixed
P0033|God by his providence protects and governs all that he has made; no created power, holy or fallen, acts outside his government|I|2.1.1 (Heaven, History, and Prayer; Qualification; Conclusions 7); 2.2.2 (His Angels and the Dragon and His Angels; Qualification, recalled); 2.3.1 (Qualification, recalled); 2.3.2 (Apocalypse of Paul 43; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 3.2.1 (Qualification, recalled); 4.2.1 (Text of the Prayer, note, recalled); 4.2.2 (Qualification, recalled); Appendix I (synoptic table, recalled)|de fide|1 (can. 750 §1)|Vatican I, Dei Filius ch. 1 (DH 3003); Wis 8:1; Heb 4:13; Dan 2:21; 4:17; CCC 302-303, 395; Ott 90 (De fide)|1|Taught by Vatican I as doctrine of faith against fatalism, deism, materialism; Ott: de fide; frame excluding dualistic readings of Dan 10|P0001; P0030; P0031; P0032|fixed
P0034|All the dead, the just and the unjust, will rise on the last day with their own bodies, which they now bear, to receive according to their works|I|2.1.2 (The Resurrection in Daniel 12:2-3; Qualification; Conclusions 4); 4.1.2 (Qualification or notes, recalled); Appendix I (synoptic table, recalled)|de fide definita|1 (can. 750 §1)|Lateran IV, Firmiter (DH 801); Benedict XII, Benedictus Deus (DH 1002); John 5:28-29; Acts 24:15; Dan 12:2; CCC 998 (n. 550: Jn 5:29; cf. Dan 12:2), 1038; Ott 488-90 (De fide)|1|Solemn conciliar definition; Dan 12:2 is an Old Testament witness, completed by the Gospel|P0006; P0035; P0042|fixed
P0035|Daniel 12:2 is a witness of divine revelation, within the progressive revelation of the Old Testament, to the resurrection of the dead and to an everlasting retribution decided by each person's fidelity to God|I|2.1.2 (The Resurrection in Daniel 12:2-3; Qualification; Conclusions 4); Appendix I (synoptic table, recalled)|sententia communis|—|Dan 12:2 (MT, Th, OG, Vulg.); Isa 26:19; CCC 992 (n. 539: Dan 12:1-13), 998; Hippolytus, Scholia in Dan. 12:2 and De Antichristo 65; Augustine, Civ. XX.23; HDL 307-9; Ott 489|2-3|Interpretation of a text whose sense the Church has not authentically determined (Introduction, rule 3); extent of the resurrection intended by the human author left to exegesis (Ott: only Israel; HDL/Alfrink: only the righteous)|P0034|fixed
P0036|Before the second coming of Christ the Church must pass through a final trial, which will shake the faith of many and in which the supreme religious deception, that of the Antichrist, will be manifested|I|2.1.2 (Michael and the Final Trial; Modern Reading; Qualification; Conclusions 7); 3.2.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia fidei proxima|3 (c. 752: CCC 675-677)|Matt 24:9-24; Mark 13:19-22; 2 Thess 2:3-12; 1 John 2:18; CCC 675-677; Hippolytus, On Daniel, scholia on Dan. 12:1, 2, 7, 11; Jerome, In Dan. 11-12; Augustine, Civ. XX.19, 23; Ott 487 (sign of the second coming, no note)|1-3|Clear scriptural basis and constant patristic teaching; taught by CCC as part of the faith in Christ's coming; not defined; grade is the author's judgment (rule 5). Details (person of Antichrist, duration, place) not determined|P0037; P0038; P0039|fixed
P0037|The time of Christ's second coming is unknown to men|I|2.1.2 (Modern Reading, fifth observation; Qualification; Conclusions 7); 4.2.1 (Narratives of a Vision; Qualification, recalled); Appendix I (synoptic table, recalled)|sententia theologice certa|3 (c. 752: CCC 673)|Mark 13:32; Matt 24:36; Acts 1:7; 1 Thess 5:1-2; CCC 673; Ott 488 (Sent. certa)|1-3|Grade given by Ott; answers every calculation of the end from the numbers of Daniel (Dan 12:7, 11-12)|P0036|fixed
P0038|Daniel 11:36-12:3, whose literal referent is the persecution of Antiochus IV and the deliverance of the faithful, may legitimately be read in a typical sense of the final trial of the Church and of the Antichrist|I|2.1.2 (From Antiochus to the Antichrist; Qualification; Conclusions 7); Appendix I (synoptic table, recalled)|sententia communis|—|Hippolytus, Scholia in Dan. 12:1-11 (two abominations); Jerome, In Dan. 11:21 (typus), 11:36, 12:1-3; Augustine, Civ. XX.23 (direct reading); 2 Thess 2:3-4; Matt 24:15, 21; CCC 115-117; HDL 303 (literal sense: Antiochus)|2-3|Exegetical-typological interpretation; Church has not determined the sense (rule 3)|P0016; P0036|fixed
P0039|At the time of the final trial before the coming of Christ, Saint Michael will 'arise' in a special exercise of his protection over the people of God, which is the Church, as Daniel 12:1 announces in its typical sense|I|2.1.2 (Michael and the Final Trial; Qualification; Conclusions 9); 2.2.2 (Revelation 12 and the Book of Daniel; eschatological reading); 2.3.1 (Qualification, recalled); 3.2.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia probabilis|—|Dan 12:1 (typical sense); Rev 12:7-14 (eschatological reading); Gregory, Hom. in Ev. 34.9; Bede, Expl. Apoc. II (PL 93:167); Golden Legend, St. Michael; responsory In tempore illo consurget Michael (Cantus 006942); Lectionary 158 (33rd Sunday B: Dan 12:1-3 with Mark 13:24-32)|4|Distinct from the general protection already qualified in P0020; depends on a typical reading of Dan 12:1 and on one of several readings of Rev 12; NT never names Michael in connection with the final trial apart from Rev 12|P0020; P0017; P0036|fixed
P0040|The archangel whose call accompanies the coming of the Lord and the resurrection of the dead in 1 Thessalonians 4:16 is Saint Michael|I|1.2.1 (1 Thessalonians 4:16: plausible and traditional, not established); 2.1.2 (Daniel 12:1 in the NT; Qualification; Conclusions 8); 2.3.2 (Questions of Bartholomew; Qualification, recalled); Appendix I (synoptic table, recalled)|sententia probabilis|—|Dan 12:1-2 (great prince and resurrection); Ps.-Chrysostom (PG 61:775, via Daniélou); Thomas, Super I Thess. c4 l2 (Michael, or Christ by office); Golden Legend; contra/alternatives: Cyril of Jerusalem, Cat. 15.21 (unnamed); Hannah 127|4|Supported by the parallel with Dan 12:1-2 and part of the tradition; Paul does not name the archangel and the Fathers read the verse in several ways|P0029; P0039|fixed
P0041|Saint Michael will be the minister of Christ's judgment on the Antichrist, slaying him at Christ's command|I|2.1.2 (Michael and the Final Trial; Qualification; Conclusions 9); 2.2.2 (eschatological reading: Bede, PL 93:167); 2.3.1 (Qualification, recalled); 3.2.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled); Appendix I (synoptic table, recalled)|pia sententia|—|Thomas, Super II Thess. c2 l2 (vel ... mandato suo; quia Michael interfecturus est eum); Golden Legend, St. Michael (from 'the gloss'); Gregory, Hom. in Ev. 34.9; Bede, Expl. Apoc. II (PL 93:167: 'putant', reported opinion); contra: 2 Thess 2:8 ascribes the destruction to the Lord Jesus|4-5|Compatible with faith and fitting to Michael's office; no foundation in the literal sense; legitimate only if the victory is ascribed to Christ. Legendary details (Mount of Olives, Antichrist's feigned death) receive no note|P0039; P0033|fixed
P0042|The blessed do not become angels: they remain human beings, whose souls are now with the angels and who will rise with their own bodies, sharing the glory and company of the angels and equal to them by grace|I|2.1.2 (The Resurrection in Daniel 12:2-3; Qualification; Conclusions 10); 2.3.1 (Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 3.1.2 (Angels and the Souls of the Saints); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Lateran IV (DH 800-801); Vienne (DH 902); Benedictus Deus (DH 1000: sanctorum Angelorum consortio congregatae); Matt 22:30; Luke 20:36; ST I q108 a8; CCC 365-366, 997; Heb 12:22-23|1-3|Follows necessarily from defined truths (distinct angelic and human creation, soul as form of the body, resurrection with own bodies); the popular belief that the dead become angels is an error|P0001; P0034|fixed
P0043|The Letter of Jude is a sacred and canonical book of Scripture, written under the inspiration of the Holy Spirit and having God as its author|I|2.2.1 (The Letter of Jude: Author, Canon, and Purpose; Qualification; Conclusions 5); Appendix I (synoptic table, recalled)|de fide definita|1 (can. 750 §1)|Florence, Cantate Domino (DH 1335); Trent, Sess. 4 (DH 1503-1504); Vatican I, Dei Filius ch. 2 and can. 4 (DH 3006, 3029); Carthage 397 (DH 186); Athanasius, Ep. fest. 39.5; Muratorian Fragment; CCC 120; doubts: Eusebius, HE II.23.25, III.25.3; Jerome, Vir. ill. 4; Didymus|1|Defined by Trent with anathema and by Vatican I; ancient doubts concerned its use of apocrypha|P0044|fixed
P0044|The citation of, or allusion to, a writing outside the canon by an inspired author does not make that writing inspired or canonical nor guarantee all it contains; inspiration guarantees what the inspired author himself affirms, according to its literary form|I|2.2.1 (What Jude Affirms; Qualification; Conclusions 6); 2.3.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Trent (DH 1503-1504); Vatican I (DH 3006); DV 11-12; CCC 105-107; Augustine, Civ. XV.23; Jerome, Vir. ill. 4; Origen, Hom. in Ios. 2.1; Evodius, Ep. 158.6 (inter Aug.)|1-3|Certain conclusion from the canon defined by Trent, whose completeness is itself theologice certa (P0057), and from a truth of faith (truth of Scripture = what the sacred authors affirm); common judgment of the Fathers|P0043; P0048|fixed
P0045|The 'Lord' to whom Michael appeals in Jude 9 ('The Lord rebuke you') is, in the intention of the inspired author, the Lord Jesus Christ|I|2.2.1 (Michael the Advocate and Christ the Judge; Qualification; Conclusions 7); Appendix I (synoptic table, recalled)|sententia probabilis|—|Jude 4, 17, 21, 25 (usage of kyrios); Hannah 131 n. 37; Bauckham, WBC 50, comment on v. 9; contra: Zech 3:2 (YHWH); variants ho theos (Sinaiticus*, 1739, NA28 app.)|4|Interpretation of a text not determined by the Church (Introduction, rule 3); kyrios nearly always = Christ in Jude, but the words quote Zech 3:2; either reading compatible with faith|P0027; P0046|fixed
P0046|The holy angels, the highest included, have no judicial authority of their own (that is, none that is not received from God and exercised in his name) over fallen angels or men; judgment belongs to God, who exercises it through Christ, and the angels serve it as ministers|I|2.2.1 (Michael the Advocate and Christ the Judge; Qualification; Conclusions 8); 2.2.2 (The Heavenly Hymn: the accuser; Christ the advocate); 2.3.1 (Qualification, recalled); 2.3.2 (Shepherd of Hermas; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 4.1.2 (Qualification or notes, recalled); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Jude 9; John 5:22, 27; Acts 10:42; Matt 13:41, 49; 19:28; 1 Cor 6:2-3; Ott 492-94 (Christ judge of all men, De fide; angels co-operate as servants); ST Suppl. q89 a3 and ad 2; CCC 679|1-3|Certain conclusion from the de fide truth that Christ judges all men by authority given by the Father and from creaturely dependence; saints and angels judge only by participation|P0027; P0041; P0045|fixed
P0047|God alone is the creator of all things visible and invisible, spiritual and corporeal, the human body included, so that neither matter nor the body is the work of the devil or belongs to him by right of creation|I|2.2.1 (The Lord of Matter; Qualification; Conclusions 9); 2.3.1 (Qualification, recalled); 2.3.2 (Gnostic Appropriations; Qualification, recalled); Appendix I (synoptic table, recalled)|de fide definita|1 (can. 750 §1)|Lateran IV, Firmiter (DH 800); Braga I (561), anath. 7, 8, 12, 13 (DH 457, 458, 462, 463); CCC 299 (n. 155), 395, 2855; John 12:31; 14:30; 2 Cor 4:4; Luke 4:6 (devil's mendacious claim)|1|Application of P0001, qualified because the anti-Gnostic form of the dispute (catena; Gelasius) and the titles 'ruler/god of this world' raise the question|P0001; P0003; P0033|fixed
P0048|The dispute of Michael with the devil over the body of Moses (Jude 9) took place as an event of the invisible world, which Jude affirms as such|I|2.2.1 (What Jude Affirms; Qualification); Appendix I (synoptic table, recalled)|not qualifiable (open question of literary genre)|—|For: Challoner note on Jude 9 (known by revelation and tradition); Bede (circumstances uncertain); alternative: NABRE note and introduction; DV 12; PCB, responses of 1905 (DH 3372-3373); Hannah 132|3-6|Concerns the literary form and scope of Jude's affirmation, not determined by the Church; both answers compatible with faith provided the teaching of the verse is kept and the apocryphon is not treated as Scripture (P0044)|P0044|fixed
P0049|The Book of Revelation (Apocalypse of John) is a sacred and canonical book of Scripture, written under the inspiration of the Holy Spirit and having God as its author|I|2.2.2 (The Book of Revelation: Author, Canon, and Character; Qualification; Conclusions 5); Appendix I (synoptic table, recalled)|de fide definita|1 (can. 750 §1)|Carthage 397 (DH 186); Florence, Cantate Domino (DH 1335); Trent, Sess. 4 (DH 1501-1504); Vatican I, Dei Filius ch. 2 and can. 4 (DH 3006, 3029); CCC 120; ancient doubts: Dionysius of Alexandria in Eusebius, HE VII.25; Eusebius, HE III.25.2, 4|1|Defined by Trent with anathema and by Vatican I; ancient doubts concerned authorship and, in parts of the East, canonicity; authorship itself not qualifiable|P0043|fixed
P0050|Our first parents sinned at the suggestion of the devil|I|2.2.2 (The Names of the Adversary; Qualification; Conclusions 6); 4.1.2 (Qualification or notes, recalled); Appendix I (synoptic table, recalled)|de fide definita|1 (can. 750 §1)|Lateran IV, Firmiter (DH 800: Homo vero diaboli suggestione peccavit); CCC 391 (n. 267: Rev 12:9); CDF, Christian Faith and Demonology (1975), n. 27; PBC 30-VI-1909 q. 3 (DH 3514); Gen 3:1-5; Wis 2:24; John 8:44|1|Defined by Lateran IV; the note covers the suggestion of the devil, not any account of the literary form of Gen 3; the identification with the serpent is the plain teaching of Rev 12:9 and receives no separate note|P0003; P0051|fixed
P0051|By the sin of Adam mankind fell under a certain dominion of the devil|I|2.2.2 (Qualification; Conclusions 6)|de fide definita|1 (can. 750 §1)|Trent, Decree on Original Sin can. 1 (DH 1511, with Heb 2:14); Decree on Justification ch. 1 (DH 1521); Ott 107, 121 (de fide); John 12:31; 14:30; 2 Cor 4:4; ST III q49 a2 ad 1|1|Defined by Trent with anathema; a power over men following from sin, exercised by God's just permission, not a right over creation (cf. P0047)|P0047; P0050; P0052|fixed
P0052|By his Passion and death, completed by his resurrection and exaltation, Christ has broken in principle the dominion of the devil over mankind; the devil may still tempt and harass men by God's permission until the end but cannot prevail over those who adhere to Christ, and his dominion will be completely destroyed at the end|I|2.2.2 (Michael and His Angels; The Heavenly Hymn; Qualification; Conclusions 7); 3.1.1 (Qualification or Errors Excluded, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Text of the Prayer, note; Fourth objection, recalled); Appendix I (synoptic table, recalled)|de fide|1 (can. 750 §1)|John 12:31; Heb 2:14; Col 1:13; 2:15; 1 John 3:8; Rev 12:10-11; Florence, Decree for the Jacobites (DH 1347); Trent, Decree on Justification ch. 3 (DH 1523); CCC 395, 550, 2853; ST III q49 a2 (sed contra, ad 2, ad 3); Ott 121|1|Expressly taught in Scripture and constantly in the Church; Florence professes its core (no liberation from the devil's dominion except through Christ, who alone by his death overthrew the enemy); not de fide definita because the proposition as formulated is broader than what was professed; patristic and scholastic theories of the manner of the deliverance (ransom paid to the devil) not included (Ott 186)|P0033; P0036; P0051; P0058|fixed
P0053|The war of Michael and his angels against the dragon (Rev 12:7-9) represents, in its literal sense, the heavenly counterpart of the victory won by Christ in his death and exaltation, by which the accuser was cast out (John 12:31; Rev 12:10)|I|2.2.2 (When Was the War in Heaven?; Qualification; Conclusions 8); 2.3.1 (Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 4.1.2 (Qualification or notes, recalled); Appendix I (synoptic table, recalled)|sententia communis|—|Rev 12:5, 10-11; Luke 10:18; John 12:31; CCC 2853 n. 170; NABRE notes on Rev 12:5, 12:9; Ott 119; Swete 150-52; Charles 1:324; Hannah 128-30 (after Caird); Beale-Campbell on 12:7-10; John Paul II, GA 12-I-2005 no. 3; contra or beside it: primordial (Papias/Andrew; Victorinus on 12:4; Golden Legend; JPII hom. 29-IX-1983), ecclesial (Bede, PL 93:167; ST Suppl. q77 a2 ad 2), eschatological (Victorinus; Gregory, Hom. 34.9; JPII GA 20-VIII-1986)|4|Interpretation (Introduction, rule 3): Church has not fixed the sense and the Fathers are not unanimous; strongest support in the text and in CCC 2853; the other readings remain legitimate developments provided they do not sever Michael's victory from Christ's; no chronology of the battle belongs to the faith|P0017; P0020; P0039; P0052; P0056|fixed
P0054|The woman of Revelation 12 signifies the people of God (Israel, from which the Messiah was born, and the Church persecuted by the dragon) and may rightly be understood also of the Virgin Mary, Mother of the Messiah|I|2.2.2 (The Two Signs; Qualification; Conclusions 9); 4.1.2 (Qualification or notes, recalled); Appendix I (synoptic table, recalled)|sententia communis|—|Gen 37:9; Isa 66:7; Hippolytus, Antichr. 61; Methodius, Symp. VIII.5; Victorinus on 12:1; Augustine, En. in Ps. 142.3; Andrew of Caesarea (via Swete 145); NABRE note on 12:1-6; Lectionary 622; Pius X, Ad diem illum 24; Pius XII, Munificentissimus Deus 27; Paul VI, Signum magnum; JPII, Redemptoris Mater 11, 24, 47; Benedict XVI, GA 23-VIII-2006; CCC 2853|4|Interpretation (Introduction, rule 3); ecclesial reading patristic and modern; Marian reading known in antiquity, developed by the scholastic doctors, taken up by the liturgy and by the popes, who join it to the ecclesial reading; development of the Marian reading deferred to Part III|P0055|fixed
P0055|"The male child of Revelation 12:5, ""who is to rule all the nations with a rod of iron,"" is the Messiah, Jesus Christ"|I|2.2.2 (The Two Signs; Qualification; Conclusions 9); Appendix I (synoptic table, recalled)|sententia communis|—|Ps 2:9; Rev 19:15; Victorinus on 12:5; NABRE note on 12:5; Swete 148; Charles 1:320; Hannah 128; extension to the members of Christ: Hippolytus, Antichr. 61; Methodius, Symp. VIII.7-8|4|Interpretation (Introduction, rule 3); reading of nearly all interpreters; patristic extension to the faithful does not exclude it|P0025; P0027; P0054|fixed
P0056|The war in heaven of Revelation 12:7-9 can be assigned to a particular year of history (e.g., 1914, Jehovah's Witnesses)|I|2.2.2 (When Was the War in Heaven? Dated readings; Qualification); Appendix I (synoptic table, recalled)|not qualifiable (unfounded chronological claim)|—|The Watchtower 15-IX-2006 and 15-V-2009 (exposition only); Acts 1:7; P0037|—|Chronological claim, not a doctrinal proposition; no foundation in the text or tradition; its Christological premise censured in P0026|P0026; P0037; P0053|fixed
P0057|The books listed by the Council of Trent form the complete canon of Scripture, so that 1 Enoch, Jubilees, the Testaments, the apocalypses, and the other Jewish writings of the Second Temple period outside that list are not sacred and canonical books and have no doctrinal authority (the same holds of the early Christian apocrypha outside that list: Shepherd of Hermas, Ascension of Isaiah, Epistula Apostolorum, Questions of Bartholomew, Apocalypse of Paul, Gospel of Nicodemus, History of Joseph the Carpenter, Transitus Mariae)|I|2.3 (section introduction); 2.3.1 (A Literature outside the Canon; Qualification; Conclusions 2); 2.3.2 (Question and Limits; Shepherd; Qualification; Conclusions 1; extended to the Christian apocrypha); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Trent, Sess. 4 (DH 1501: indicem ... ne cui dubitatio suboriri possit; DH 1503-1504); Vatican I, Dei Filius ch. 2 and can. 4 (DH 3006, 3029); CCC 120 ('this complete list'); Augustine, Civ. XV.23; Jerome, Vir. ill. 4|1-3|Certain conclusion from the defined canon and the constant practice of the Church; not given a higher note because Trent's anathema bears on the reception of the listed books, not expressly on the exclusion of others; does not deny the historical respect of these writings nor Jude's use of two of them|P0043; P0044; P0049|fixed
P0058|Jesus Christ is the one mediator between God and men, by whose merit alone mankind is reconciled with God and freed from the dominion of the devil|I|2.3.1 (The Testaments: T. Dan 6:2; Qualification; Conclusions 5); 2.3.2 (Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 3.2.1 (Qualification, recalled)|de fide definita|1 (can. 750 §1)|1 Tim 2:5; Heb 8:6; Florence, Decree for the Jacobites (DH 1347); Trent, Decree on Original Sin can. 3 (DH 1513); LG 60; Ott 177|1|Defined with anathema by Trent; judges T. Dan 6:2 ('a mediator between God and man' said of an angel)|P0025; P0052; P0059|fixed
P0059|Any mediation or intercession of the angels between God and men, that of Saint Michael included, is a subordinate participation in the one mediation of Christ, from which it draws all its efficacy|I|2.3.1 (The Testaments; Qualification; Consequences 4; Conclusions 5); 2.3.2 (Shepherd; Ascension; Origen on prayer; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 3.1.2 (Intercession and the One Mediation); 3.2.1 (Qualification, recalled); 4.2.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Zech 1:12; Tob 12:12; Rev 8:3-4; LG 62 (manifold cooperation, sharing in this one source; no creature equal to the Incarnate Word); Ott 177 (mediation of angels and saints imperfect and subordinated); CCC 336|1-3|Necessary consequence of P0058; LG 62 states the principle of the highest creature, a fortiori of the angels; does not deny angelic intercession but determines its nature (Michael's intercession: 3.2.1, 4.2.1)|P0058; P0020|fixed
P0060|Adoration in the proper sense (latria) belongs to God alone and may be given to no creature, neither to an angel nor to a man|I|2.3.1 (The Books of Adam and Eve; Qualification; Conclusions 7); 2.3.2 (Justin; Origen; magic; Qualification, recalled); 3.1.1 (Qualification or Errors Excluded, recalled); 3.1.2 (Qualification, recalled); 3.2.1 (Qualification, recalled); 4.1.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Qualification, recalled)|de fide definita|1 (can. 750 §1)|Nicaea II, definition on images (DH 601: true latria befits the divine nature alone); Matt 4:10; Rev 19:10; 22:8-9; Heb 1:6 with CCC 333; Tosefta Hul 2:18 (Hannah 104-6) as Jewish parallel|1|Conciliar definition; judges Vita Adae 13-15 (homage to the image of God receivable only as honor) and governs all veneration of Michael|P0001; P0002|fixed
P0061|Each soul, immediately after death, receives its eternal retribution: entrance into the blessedness of heaven, immediately or through a purification, or everlasting damnation|I|2.3.1 (The Testament of Abraham; Qualification; Conclusions 6); 2.3.2 (Apocalypse of Paul; Qualification, recalled); 4.1.2 (Qualification or notes, recalled)|de fide definita|1 (can. 750 §1)|Benedict XII, Benedictus Deus (DH 1000-1002); CCC 1021-1022; Trent on purgatory (DH 1820)|1|Defined by Benedictus Deus; judges the suspended soul of T. Abr. A 14; does not touch purgatory nor suffrages for the dead|P0034; P0062|fixed
P0062|This retribution is assigned at death in a particular judgment of each soul, distinct from the general judgment|I|2.3.1 (The Testament of Abraham; Qualification; Conclusions 6); 2.3.2 (Apocalypse of Paul; Qualification, recalled); 4.1.2 (Qualification or notes, recalled)|sententia fidei proxima|3 (c. 752: CCC 1022)|CCC 1022 ('in a particular judgment that refers his life to Christ'); Ott, The Particular Judgment ('Sent. fidei proxima'; not defined but presupposed by the dogma of immediate retribution); John 5:22|1-3|Grade given by Ott; judges the threefold judgment of T. Abr. A 13 (Abel, the twelve tribes, God) and its judges other than Christ|P0061; P0046|fixed
P0063|God predestines no one to evil (to sin)|I|2.3.1 (The Scrolls of Qumran: the two spirits; Qualification; Conclusions 4)|de fide definita|1 (can. 750 §1)|Orange II (DH 397); Trent, Decree on Justification can. 17 (DH 1567); CCC 1037; Ott, The Mystery of Reprobation (reprobation on account of foreseen sins, De fide, distinct from the condemned error)|1|Object of the anathemas; the reprobation consequent upon foreseen sin (no one is rejected except on account of sin freely committed and persevered in) is distinct, reported with Ott's note (De fide) and not qualified separately; judges the determinism that 1QS 3:13-4:26 seems to imply ('born of falsehood'); predestination to glory belongs to dogmatic theology|P0003; P0047|fixed
P0064|The Prince of Light of the Qumran scrolls, the angel of the presence of Jubilees, the intercessor of Testament of Levi 5 and Testament of Dan 6, the scribe of the Animal Apocalypse, and the angel of Testament of Moses 10:2 (and Melchizedek in 11QMelch) were meant by their authors to be Michael|I|2.3.1 (Qualification: the identifications); Appendix I (synoptic table, recalled)|not qualifiable (historical and literary question)|—|Hannah 36-38, 43-44, 49-50, 64-75; Charles, notes on Jub. 1:29, T. Levi 5:6, T. Moses 10:2, 1 En. 89:61|—|Historical identifications, more or less probable (Prince of Light: 'virtually certain' per Hannah; Melchizedek: has much to commend it in 11QMelch, conjectural for Amram); a theological note would be a category mistake|P0020; P0027|fixed
P0065|The Holy Spirit is not a creature nor an angel, but true God, of the one divine substance with the Father and the Son, and is adored and glorified together with the Father and the Son|I|2.3.2 (Ascension of Isaiah: the angel of the Holy Spirit; Qualification; Conclusions 4); 3.1.1 (Qualification or Errors Excluded, recalled)|de fide definita|1 (can. 750 §1)|Constantinople I, Creed (DH 150); Roman Synod 382, Tomus Damasi can. 16, 18 (DH 168, 170); Lateran IV, Firmiter (DH 800); Ott 51-53; CCC 685|1|Godhead and consubstantiality of the Spirit defined; Macedonians had made him a ministering spirit like the angels (Ott 51); judges Asc. Isa. 9:35-40 and Hermas Mand. 11.9|P0025; P0024|fixed
P0066|Neither the suffrages of the Church nor the intercession of the saints and angels profit the damned so as to interrupt, suspend, or mitigate their punishment; the Church does not pray for the damned|I|2.3.2 (Apocalypse of Paul 43-44; Qualification; Conclusions 6); 3.2.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled)|sententia communis|— (not defined; CCC 1035 for the eternity of the punishment)|Thomas, Suppl. q71 a5; Augustine, Enchir. 112-113 (tolerates conjecture of mitigation); Ott 481-82 (eternity de fide; will of damned hardened); CCC 1035; DH 801, 411|1-3|"Eternity defined (P0006); common teaching rejects interruption (Suppl.: ""safer to say simply that suffrages profit not the damned""); not higher because undefined and Augustine left the conjecture open; judges the Sunday respite of Apoc. Paul 44"|P0006; P0059; P0061|fixed
P0067|After his death Christ descended in his soul to the realm of the dead (descendit ad inferos)|I|2.3.2 (Gospel of Nicodemus; Qualification; Conclusions 7)|de fide definita|1 (can. 750 §1)|Lateran IV, Firmiter (DH 801: descendit ad infernos ... sed descendit in anima); Apostles' Creed; Ott 191-92 (De fide); CCC 631-635|1|Professed in a conciliar definition of the Catholic faith; the purpose (freeing the just, not the damned: CCC 633; general teaching of theologians, Ott 192) recorded without separate note|P0006; P0061|fixed
P0068|The Immaculate Mother of God, the ever-virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory|I|2.3.2 (Passing of the Virgin; Qualification; Conclusions 7); 3.1.1 (Qualification or Errors Excluded, recalled)|de fide definita|1 (can. 750 §1)|Pius XII, Munificentissimus Deus, 1-XI-1950 (DH 3903); CCC 966|1|Papal definition; it affirms the fact and does not adopt the narrative details of the apocryphal Transitus (Michael receiving her soul), which have no doctrinal authority|P0054|fixed
P0069|In the early Christian writings, the glorious angel of Hermas was meant by its author to be the Son of God; the angel of the Christian Church in Ascension of Isaiah 3:15 is distinct from Michael; the angel of the Exodus who withstood Moses is identified with Michael in Hippolytus; and Ascension of Isaiah 9:23 and 9:29 (L2, Slavonic) belong to the original text|I|2.3.2 (Qualification: the identifications); Appendix I (synoptic table, recalled)|not qualifiable (historical and literary question)|—|Hannah 164-201; Charles, Ascension of Isaiah (1900); ANF 5|—|Questions of history and literary interpretation; a theological note would be a category mistake|P0027; P0064|fixed
P0070|All things in heaven and on earth, the angels included, were made through the Son, who with the Father and the Holy Spirit is the one principle of all creation|I|3.1.1 (Through Him and for Him; Qualification; Conclusions 2)|de fide definita|1 (can. 750 §1)|Col 1:16; John 1:3; Heb 1:2; 1 Cor 8:6; Nicaea, Creed (DH 125); Constantinople I, Creed (DH 150); Lateran IV, Firmiter (DH 800); CCC 291-292, 331; Lightfoot, Col. notes on 1:16-17|1|Creedal and defined: per quem omnia facta sunt quae in caelo et in terra (Nicaea); the three persons unum universorum principium (Lateran IV); excludes the Son as first creature (Arius, JW) and any creature as creator of angels|P0001; P0025|fixed
P0071|Jesus Christ, true God and true man, is Lord and King of all the angels not only as God but also as man: in his human nature, exalted at the right hand of the Father, he is raised above every angelic creature, and the angels are subject to him|I|3.1.1 (Three Senses; Far Above All Rule; Qualification; Conclusions 4)|de fide|1 (can. 750 §1)|Eph 1:20-22; Phil 2:9-11; 1 Pet 3:22; Heb 1:3-6; Matt 28:18; Creed: sedet ad dexteram Patris; Ott 194; Pius XI, Quas primas 13; liturgy of Christ the King; CCC 663, 668; Pius XII, Mystici Corporis 46; ST III q57 a5, q59 a6; Polycarp, Phil. 2.1; Chrysostom, Hom. Phil. 7|1-2|Formally and repeatedly revealed of the risen Christ; contained in the article of the session at the right hand (de fide, Ott 194); proposed by the ordinary and universal Magisterium, as attested by QP 13 (to him as man angels and men are subject), the liturgy of Christ the King, and CCC 668; not definita: no solemn definition takes the subjection of the angels to the man Christ as object|P0025; P0052; P0073|fixed
P0072|The incarnate Word is adored, together with his own flesh, with one single adoration (latria) by angels and men; his humanity is adored as the humanity of the Word|I|3.1.1 (Let All God's Angels Worship Him; Qualification; Conclusions 5); 3.1.2 (Qualification, recalled)|de fide definita|1 (can. 750 §1)|Heb 1:6; Rev 5:11-14; Phil 2:10; Cyril, anath. 8 (DH 259, read at Ephesus); Constantinople II, can. 9 (DH 431); ST III q25 a2 (dulia toward the humanity as perfected by grace); Hannah 161; Daniélou ch. 4|1|Defined with anathema by Constantinople II; the clause about the angels applies the definition to Heb 1:6 and Rev 5; consistent with P0060 (latria to God alone) because Christ is God|P0060; P0025|fixed
P0073|Christ is the Head of the angels also according to his humanity: beyond his preeminence as man (P0071), his humanity, united to the Word, exercises an influence upon them (illumination; accidental glory), though not by conformity of nature; angels and men form under him one body|I|3.1.1 (Head of All Rule and Authority; Qualification; Conclusions 6); 3.1.2 (Qualification, recalled); 3.1.2 (Communion of Saints); 3.2.1 (Qualification, recalled)|sententia communis|3 (c. 752: Mystici Corporis 46)|Col 2:10; Eph 1:10, 22; Chrysostom, Hom. Eph. 1; Augustine, Enchir. 61; ST III q8 a4; Super Eph. c1 l8; Super Col. c2 l2; Pius XII, Mystici Corporis 46 (quoting Thomas); CCC 331; Ott 164; Bonino 221-27|2-4|Scriptural title; common teaching of all schools since Thomas; quoted by MC 46 in passing; mode and extent of the influence freely disputed (P0074-P0075), hence not higher; implies neither redemption of angels nor community of nature|P0071; P0074; P0075|fixed
P0074|The incarnate Christ merited for the holy angels their essential grace and glory—the grace of their elevation and perseverance, and the beatific vision (Scotist and Suarezian thesis)|I|3.1.1 (What Christ Gives the Angels; Qualification; Conclusions 6)|sententia probabilis|—|Suárez, In III, disp. 42 (via Bonino 224 n. 7); Bonnefoy (via Bonino); Ott 177; Bonino 223-24|4|Free question between Catholic schools, dependent on the motive of the Incarnation (Part III); the contrary Thomist thesis (P0075) has the same note, and Ott judges the Thomist view of that motive better supported in the sources|P0073; P0075|fixed
P0075|The incarnate Christ did not merit for the angels their essential grace and glory, which they received from the Word as God, but only their accidental glory, and he illumines them (Thomist thesis)|I|3.1.1 (What Christ Gives the Angels; Qualification; Conclusions 6)|sententia probabilis|—|Thomas, De ver. q29 a7 ad 5, a4 ad 5 (via Bonino 224 n. 9, 227 n. 18); ST III q59 a6; Daguet (via Bonino 228); Journet/Salmanticenses as middle view (Bonino 227-28); Ott 175-77|4|Free question; Ott judges the Thomist view on the motive of the Incarnation better supported in the sources; the Church has not decided|P0073; P0074|fixed
P0076|Christ, also as man, has judicial power over the angels, good and fallen|I|3.1.1 (Christ the Judge of the Angels; Qualification; Conclusions 7); 4.1.2 (Qualification or notes, recalled)|sententia theologice certa|—|1 Cor 6:3; Matt 8:29; 25:41; John 5:22, 27; Mark 1:24; ST III q59 a6 and ad 3; Ott 194 (session = participation in God's judicial power)|2-4|Conclusion from truths of faith: Christ as man is Lord and King of all the angels (P0071, de fide) and, seated at the right hand of the Father (de fide), shares in the judicial power of God (Ott 194); highest grade soundly supported (Introduction, rule 4). Thomas's determination of the objects (dispensing; accidental reward and punishment; essential reward and punishment decided by the Word) is presented as the teaching of his school, without a note|P0046; P0071|fixed
P0077|Every victory of the holy angels over the devil, Michael's included, is, in all that concerns the salvation of men, a ministerial and subordinate participation in the one victory of Christ, from which it draws all its efficacy (the angels add no power of their own); whatever headship Michael holds over the host is accordingly a participation in Christ's lordship exercised in his service|I|3.1.1 (The One Victory and Its Ministers; Michael under Christ; Qualification; Conclusions 9); qualification deferred from 1.2.1, 1.2.2, 1.2.3, 2.1.1, 2.2.2; 3.1.2 (Qualification, recalled); 3.2.1 (Qualification, recalled) and applied: Michael's patronage of the Church is a ministry under Christ, not a headship (3.2.1, Protector of the Church; Qualification); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Text of the Prayer; Qualification, recalled); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Rev 12:10-11; Col 2:15; John 12:31; Heb 2:14; Luke 10:17-18; Matt 13:41; 24:31; Rev 1:1; 22:16; Florence, Decree for the Jacobites (DH 1347: solus sua morte prostravit); ST I q22 a3; ST III q59 a6; Swete 152; Lightfoot on Col 2:15|1-3|Necessary conclusion from P0052 (de fide), P0058 (de fide definita) and P0071 (de fide); independent of the time of the war in heaven (P0053); Michael's headship itself stays at P0020 (communis), hence the conditional wording|P0020; P0052; P0053; P0058; P0059; P0071|fixed
P0078|The holy angels are sent by God to serve the salvation of men, and so cooperate, as ministers and never as mediators alongside Christ or in his place, with the pilgrim Church in her life and mission|I|3.1.2 (Ministry under the One Mediator; Qualification; Conclusions 4); 3.2.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled)|de fide|1 (can. 750 §1)|Heb 1:14; Acts 5:19-20; 8:26; 10:3-4; 12:7; 27:23-24; Origen, De princ. praef. 10; CCC 331, 334, 350, 352; DPPL 213, 215; Ott 120 (de fide on the ground of general teaching)|1-3|Formally taught in Scripture; ordinary and universal Magisterium; does not extend to guardian angels of each person or angels of nations/Churches (Part VIII)|P0033; P0059; P0030|fixed
P0079|The holy angels belong, with the blessed and the faithful on earth, to the one Church in its widest sense (the city of God, ordered to the vision of God and united in charity under Christ), so that the communion of saints embraces them, though they are not members of the visible Church on earth, were not redeemed, and do not share the nature of men|I|3.1.2 (Hebrews 12:22-24; Communion of Saints; Fellow Servants; Qualification; Conclusions 2)|sententia communis|—|Heb 12:22-24; Col 1:20; Rev 19:10; 22:9; Nicetas, De symbolo 10 (Burn 48); Augustine, Enchir. 56, 61; Civ. Dei X.7; XIX.23; ST III q8 a4; Benedictus Deus (DH 1000); LG 50; Paul VI, Credo 29; CCC 336, 1161; Bonino 107; Peterson 98; Ott 314 (narrower definition)|2-4|Explicit in the earliest known commentary on the article of the Creed and in Augustine; common teaching; Magisterium expresses it (CCC 336) without proposing it as revealed; extension of the words Church/communion of saints to angels is a matter of theological usage; same grade as P0073|P0073; P0042; P0080|fixed
P0080|The liturgy of the Church on earth is a participation, in faith and under sacramental signs, in the liturgy of heaven, whose center is Christ, the one high priest, and in which the angels and the saints glorify God; in her liturgy, above all in the Eucharist, the Church joins the angels in the praise of God, so that the earthly and the heavenly liturgy are one worship, though not the same in every respect|I|3.1.2 (Heavenly Liturgy; Qualification; Conclusions 5); Appendix I (synoptic table, recalled)|sententia theologice certa|—|Heb 12:22-24; 8:1-2; 7:25; Rev 4-5; 7:11-12; 8:3-4; Isa 6:3; 1 Clem 34; Cyril, Myst. Cat. 5.6; Chrysostom, De sac. VI.4; Gregory, Dial. IV.58 (via Peterson 71-72); anaphoras of James and Mark (ANF 7); Roman prefaces (Per quem ... Cum quibus); Sacrosanctum concilium 8; LG 50; CCC 335, 1090, 1137-1139, 1352; DPPL 215; Peterson 17, 19-38, 54-55, 98; Danielou ch. 6|1-4|Conclusion necessarily following from revealed truths (heavenly priesthood of Christ; angelic worship of God; unity of the Church); taught by Vatican II and CCC without being proposed as formally revealed; formulation avoids making Christ offer the angels worship as mediator (depends on P0074-P0075)|P0072; P0079; P0086|fixed
P0081|The angels and the souls of men are distinct in nature: the angels are pure spirits, created as such; the human soul is the spiritual form of a body, created by God in each man; no human soul was ever an angel or preexisted as a spirit, and no angel is the soul of a dead man|I|3.1.2 (Angels and the Souls of the Saints; Errors Excluded; Qualification; Conclusions 6)|sententia theologice certa|—|Lateran IV (DH 800); Vienne (DH 902); Constantinople 543, anathema 1 (DH 403); Braga I 561, can. 6 (DH 456); Paul VI, Credo 8; ST I q108 a8 ad 3; Ott 99|1-3|Necessary consequence of defined truths; preexistence condemned by particular synods; no solemn definition takes the distinction as object; completes P0042 from the side of nature, same grade|P0042; P0024; P0001|fixed
P0082|The saints who reign with Christ offer their prayers to God for men, and it is good and useful to invoke them and to have recourse to their prayers in order to obtain benefits from God through his Son Jesus Christ, who alone is our Redeemer and Savior; their invocation is not contrary to the honor of the one mediator|I|3.1.2 (Intercession and the One Mediation; Qualification; Conclusions 7); 3.2.1 (Qualification, recalled)|de fide|1 (can. 750 §1)|Trent, sess. 25 (DH 1821); sess. 22 ch. 3 and can. 5 (DH 1744, 1755); LG 49-51; CCC 956, 2683; 2 Macc 15:12-14; Origen, De orat. 11 (via Ott 319); ST II-II q83 a4, a11; Ott 318|1|Taught by Trent in a doctrinal decree (opponents impie sentire); reproposed by Vatican II; Ott: de fide; can. 5 of sess. 22 (DH 1755) defines the lawfulness of Masses to obtain their intercession (P0106), which presupposes it but does not have it as its object|P0058; P0083; P0084|fixed
P0083|It is lawful and profitable to venerate the holy angels with the honor of dulia, distinct from the latria due to God alone, and to invoke their intercession, which they exercise in Christ and through him|I|2.3.1 (Rabbinic Literature: the Tosefta and the Jerusalem Talmud, recalled); 3.1.2 (Fellow Servants; Intercession and the One Mediation; Michael; Qualification; Conclusions 7); 3.2.1 (Qualification, recalled); 4.1.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Legitimate Forms; Qualification, recalled); 4.2.2 (Qualification, recalled)|de fide|1 (can. 750 §1)|Nicaea II (DH 600-601: images of the angels; honor passes to prototype); LG 50; CCC 335, 352; DPPL 215, 217; Josh 5:14; Tob 12:16; Litany of the Saints; Confiteor (1962); ST II-II q83 a4; q103 a2 ad 1, a3; Augustine, De vera rel. 55.110; Ott 121 (Trent applies to angels)|1-3|Implicit in the Nicene definition; attested as constant teaching by Vatican II, CCC, DPPL; constant liturgical practice; not definita (Nicaea concerns images, Trent names saints); forms of invocation left to 4.2.1; the images themselves are de fide definita (P0114), deliberately higher (see P0114)|P0060; P0059; P0082; P0114|fixed
P0084|The intercession of the angels and the saints differs in kind from the mediation of Christ: Christ alone reconciles men to God and merits for them, in strict justice, every grace, and intercedes as mediator by his own sacrifice, while the angels and saints ask, in him and through him, for what God alone gives and Christ has merited for us; hence the Church asks God to have mercy and the angels and saints to pray|I|3.1.2 (Intercession and the One Mediation; Qualification; Conclusions 8); 3.2.1 (Qualification, recalled); 4.2.1 (Legitimate Forms; Qualification, recalled)|sententia theologice certa|—|1 Tim 2:5; Heb 7:25; Rom 8:34; 1 John 2:1; Trent (DH 1821); ST II-II q83 a4 (prayer to God as to be fulfilled by him, to saints whether angels or men as to be obtained through them), a11; LG 49, 62; Litany of the Saints; Ott 319|1-3|Necessary consequence of P0058 and P0082 as Trent joined them; determines the sense of P0059 and extends it to the saints; same grade as P0059|P0058; P0059; P0082|fixed
P0085|Redeemed humanity is associated with the holy angels in the city of God, taking the places left empty by the fall of the rebel angels, so that the heavenly Jerusalem is not deprived of its citizens (the numerical equality of elect and fallen angels is not part of the doctrine)|I|3.1.2 (Fellow Servants and Fellow Citizens; Qualification; Conclusions 3); 4.1.2 (Qualification or notes, recalled)|sententia communis|—|Augustine, Enchir. 29, 61-62; Thomas, Super Eph. c1 l3; ST I q23 a7 (number known to God alone); Lateran IV (DH 801); Benedictus Deus (DH 1000)|3-4|Patristic and scholastic common teaching since Augustine; consistent with P0006 and P0042; numerical opinions receive no note|P0042; P0006; P0079|fixed
P0086|The 'holy Angel' of the prayer Supplices te rogamus of the Roman Canon is a particular angel who presents the prayers of the Church, or Christ, the Angel of great counsel (Ambrose's form of the prayer speaks of the angels in the plural)|I|3.1.2 (Heavenly Liturgy: The Angel of the Sacrifice; Qualification)|not qualifiable (undetermined liturgical interpretation)|—|Roman Canon; Ambrose, De sacr. IV.6.27 (via Peterson 126); ST III q83 a4 ad 9; Rev 8:3-4; CCC 335|3-4|Sense of a liturgical text not determined by the Church; each reading compatible with the faith (P0029 for the christological reading)|P0029; P0080|fixed
P0087|Saint Michael, one of the holy angels, prays for the Church and for the faithful who invoke him, and it is lawful and profitable to invoke him by name and to ask his intercession|I|3.2.1 (Christ the Advocate and Michael the Intercessor; Doctrine, Theological Application; Qualification; Conclusions 4); 4.1.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Legitimate Forms; Qualification, recalled); 4.2.2 (Qualification, recalled); Appendix I (synoptic table, recalled)|de fide|1 (can. 750 §1)|Application of P0083 to an angel shown holy by Scripture (Dan 10:13, 21; 12:1; Jude 9; Rev 12:7); Litany of the Saints; Confiteor (1962); Mass of St Michael (secret, postcommunion); Breviary (precare pro nobis Filium Dei; responsory Hic est Michael ... oratio perducit); incense blessing (per intercessionem beati Michaelis); Byzantine troparion and kontakion (8 Nov); Leo XIII exorcism (Rituale 183*); CCC 335|1-3|Conclusion from two revealed premises, formally implicit in revelation, proposed by the Church in her universal lex orandi, receives the note of P0083; not definita because no definition concerns the invocation of the angels (Nicaea concerns images, Trent names the saints), still less names Michael|P0083; P0059; P0084; P0020|fixed
P0088|Saint Michael's intercession and protection have a proper character corresponding to his office: he intercedes and acts especially for the Church as a whole and for her members in the causes that Scripture and the tradition associate with his name (custody of the people of God; combat against the devil; passage through death to judgment), so that the Church rightly venerates and invokes him as her guardian and patron (that this patronage is a ministry under Christ, her only Head, not a headship or government, belongs to P0077, sententia theologice certa)|I|3.2.1 (What a Patron Is; Proper Character; Protector of the Church; Qualification; Conclusions 5); 4.1.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Qualification, recalled); 4.2.2 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia communis|—|Dan 10:21; 12:1; Rev 12:7; Hermas, Sim. 8.3.3; Origen, Comm. Mt. XIV.21; Bede, PL 93:167; Thomas, Super I Thess. c4 l2; Suppl. q72 a2 ad 2 (particular patronage); Bonaventure, Serm. de s. angelis 1, 5; Golden Legend; Roman Breviary (lesson IV of 8 May; antiphon Michael Archangele veni in adiutorium populo Dei); Missal (Alleluia defende nos in proelio ut non pereamus in tremendo iudicio); Leo XIII (Te custodem et patronum); John Paul II, Monte Sant'Angelo 24-V-1987 n. 3; Benedict XVI 29-IX-2007; Francis 5-VII-2013; Holy See Press Office 29-IX-2018; objection of Daniélou ch. 6 answered (Sir 17:17; Bonino 262 n. 18)|2-3|Not stated in Scripture; never defined or formally declared (contrast Joseph, Pius IX 1870); depends on P0020 and does not differ from it in grade|P0020; P0077; P0087; P0089|fixed
P0089|Michael's patronage over the Church does not displace or replace his office over the people of God of the Old Covenant but continues it: the Church, rooted in Israel and gathered by Christ from Jews and Gentiles, is the one people of God in its New Covenant form, over which Michael stands as prince of that one people (the distinction drawn in CCC 840 between God's People of the Old Covenant and the new People of God is kept)|I|3.2.1 (Michael, Israel, and the Church; Qualification; Conclusions 7); 4.1.1 (Qualification, recalled); Appendix I (synoptic table, recalled)|sententia communis|—|LG 9; NA 4; CCC 839-840; Rom 11:16-24; Eph 2:14-16; Hannah 165 (assumed continuity; no source argues Michael is no longer patron of the Jews); John Paul II 24-V-1987 n. 3; Hermas; Origen; Ps.-Melito 9.2; language of succession (Bonaventure; Breviary; Golden Legend) read as concerning the office|2-3|Precision of P0020/P0088; same grade|P0020; P0088; P0090; P0091|fixed
P0090|God has not rejected the people of Israel: as regards election the Jews remain beloved for the sake of their forefathers, because the gifts and the call of God are irrevocable|I|3.2.1 (Michael, Israel, and the Church; Errors Excluded; Qualification; Conclusions 7); 4.1.1 (Mont-Saint-Michel: theology of the Revelatio; San Michele della Chiusa; Errors Excluded 7; Qualification, recalled)|de fide|1 (can. 750 §1)|Rom 11:1-2, 28-29; LG 16; NA 4; CCC 839|1|Formally taught in Scripture and by Vatican II; governs the reading of Michael's 'passage' from the synagogue to the Church and grounds NA 4 (Jews not to be presented as rejected or accursed)|P0089; P0091|fixed
P0091|Saint Michael, to whom Scripture entrusted the people of Israel (Dan 10:21; 12:1), continues to exercise, in a manner known to God, a protection over the Jewish people, beloved for the sake of their forefathers, ordered to their salvation in Christ and to be exercised in a particular way at the recognition of the Messiah by 'all Israel' (Rom 11:26)|I|3.2.1 (Michael, Israel, and the Church: Michael and the Hope of Israel; Qualification; Conclusions 7); Appendix I (synoptic table, recalled)|sententia probabilis|—|Dan 12:1-2 (literal sense: Michael's charge of Israel; typical sense: his arising in the last times); Rom 11:25-29; 1 Tim 2:4; CCC 674 (P0094); P0090; Hannah 165 (argument from silence: no early source argues Michael is no longer patron of the Jews); catena fragment on Josh 5:14 attributed to Origen (PG 12:821; as cited by Hannah 165 and n. 8); Origen, Hom. in Ezech. 13 (Jerome's Latin, PL 25: princeps Israel adjuvit principem regni Graecorum, ut gentes consequerentur salutem; 'fortasse'); Ps.-Melito 9.2; P0030 (angels of peoples); parallel with P0039; contrary language of succession (Bonaventure; Breviary; Golden Legend: office over the synagogue 'once')|4|Convergence of the literal sense of Daniel, the irrevocable call, the final recognition of the Messiah, and the earliest sources; no Father, doctor, or act of the Magisterium affirms it explicitly, and continuity after Christ is an open question in the tradition; same grade as P0039. Excludes two ways of salvation (Acts 4:12)|P0039; P0089; P0090; P0094; P0030|fixed
P0092|Michael's protection of the Church and of the faithful is an act of divine providence carried out through a creature, ordered principally to their eternal salvation: it does not exempt them from trials, persecution, temptation, or death, does not act apart from their freedom and cooperation, and is not assured automatically by any prayer, image, or object|I|3.2.1 (Protector of the Church; Providence and Protection; Errors Excluded; Qualification; Conclusions 8); 4.1.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Introduction to 4.2; Images and Medals; Qualification, recalled); 4.2.2 (Qualification, recalled)|sententia theologice certa|—|P0033; P0078; Rev 12:11, 13-17; Luke 22:31-32; Rom 8:35-39; Matt 4:6-7; CCC 2119; ST I q113 a6 and ad 3, a7; ST I q52 a2 (an angel is not everywhere); Missal Alleluia (ut non pereamus in tremendo iudicio); John Paul II 24-V-1987 n. 3; DPPL 217; CCC 2117|1-3|Necessary consequence of revealed truths (providence, ministry of angels, freedom under grace, the cross); not proposed as revealed in this form|P0033; P0078; P0077; P0060|fixed
P0093|The particular patronages ascribed to Saint Michael (over nations, cities, professions, institutions, communities) and the devotions, observances, and private revelations connected with his name belong, when approved by the Church, to legitimate piety: they are not objects of faith, bind no one in faith, are subordinate to the liturgy, and are judged by the Gospel and the teaching of the Church|I|3.2.1 (Doctrine, Theological Application, and Particular Piety; Qualification; Conclusions 9); 4.1.1 (How the Church Has Recognized These Sanctuaries; What Recognition Guarantees; Qualification, recalled); 4.1.2 (Qualification or notes, recalled); 4.2.1 (Introduction to 4.2; Chaplet; Qualification, recalled); 4.2.2 (Qualification, recalled)|sententia theologice certa|—|CCC 67; DPPL 12, 13, 50, 216-217; DDF Norms 2024 (Introduction); ST Suppl. q72 a2 ad 2; Francis 5-VII-2013 (patron of Vatican City State); Patris corde (formal declaration for Joseph, by contrast)|1-3|Follows from the closure of public revelation and the nature of the Church's approval of devotions|P0088; P0083|fixed
P0094|Before the glorious coming of Christ 'all Israel' (the Jewish people, in a morally universal sense) will recognize Jesus as the Messiah and share in his salvation|I|3.2.1 (Michael, Israel, and the Church: The Final Recognition of the Messiah by Israel; Qualification; Conclusions 7)|sententia communis|3 (c. 752: CCC 674)|Rom 11:25-26 (cf. 11:15); Matt 23:39; CCC 674; Augustine, Civ. Dei XX.29 ('a familiar theme in the conversation and heart of the faithful'); Ott 486 (among the signs of the second coming, no note); Elijah tradition (Mal 4:5-6; Sir 48:10; Augustine) recorded without a note: Ott 486-87 judges the causal link 'without sufficient foundation' (Matt 11:14; 17:12); NA 4; Commission for Religious Relations with the Jews 2015, nos. 37, 40 (non-magisterial reflection: no two ways of salvation; no institutional mission; the hour is God's work)|2-4|Exegetical proposition: the sense of 'all Israel' in Rom 11:26 is read in more than one way within the tradition and has not been fixed authentically (Norma § 3.3); taught by the authentic magisterium in the Catechism (religious submission, c. 752); Ott gives no note. To be developed in Parts III and IX|P0039; P0036; P0090; P0091|fixed
P0095|In the baptized there remains concupiscence (the tinder of sin), left for the struggle (ad agonem); it is not sin in the true and proper sense but is from sin and inclines to sin, and it cannot harm those who do not consent but manfully resist by the grace of Jesus Christ|I|3.2.2 (Grace and Freedom: The Combat of the Redeemed; Qualification; Conclusions 5)|de fide definita|1 (can. 750 §1)|Trent, Decree on Original Sin, can. 5 (DH 1515, with anathema); CCC 1264, 1426; 2 Tim 2:5; Ott 355|1-3|Defined in the canon itself, which closes with an anathema against the contrary|P0051; P0096; P0097|fixed
P0096|In the condition of fallen nature it is morally impossible for man, without the help of grace, to fulfill the whole moral law and to overcome all grave temptations for a considerable time, although by his natural freedom he can avoid individual sins|I|3.2.2 (Grace and Freedom: The Necessity of Grace; Qualification; Conclusions 5)|sententia theologice certa|—|Ott 236 (sent. certa); Trent DH 1541, 1572; Rom 7:14-25; John 15:5|1-4|Necessary consequence of Trent's teaching that even the justified need a special help to avoid all grave sin permanently; not defined in this form|P0095; P0097; P0098|fixed
P0097|God does not command the impossible: his commandments are not impossible to observe for the justified, and the grace by which they become possible is not lacking to them; so God gives to all the just sufficient grace to keep his commandments and to overcome every temptation, and does not permit any of them to be tempted beyond his strength (1 Cor 10:13)|I|3.2.2 (Grace and Freedom: The Sufficiency of Grace; Errors Excluded; Qualification; Conclusions 5); 4.2.2 (Qualification, recalled)|de fide definita|1 (can. 750 §1)|1 Cor 10:13; Trent, Decree on Justification, ch. 11 (DH 1536, quoting Augustine, De nat. et gratia 43.50) and can. 18 (DH 1568); Innocent X, Cum occasione, prop. 1 of Jansenius condemned as heretical (DH 2001, 2006); Ott 240 (de fide)|1-4|Core defined by Trent (can. 18) and by the condemnation of Jansenius; the rest, which like them concerns the just, states in the words of the apostle the contradictory of the first proposition of Jansenius ('according to the strength that they now have'), hence the note of the definition|P0095; P0096; P0100|fixed
P0098|Without a special help of God the justified cannot persevere to the end in the justice received; final perseverance is a great gift, which no one can be certain with absolute and infallible certainty of having, except by special revelation|I|3.2.2 (Perseverance to the End; Errors Excluded: Presumption; Qualification; Conclusions 8); 4.1.2 (What the Faith Teaches about the Passage through Death, recalled); 4.2.2 (The Question and Its Limits; Preparing for Death; No Formula Guarantees Protection; Qualification, recalled)|de fide definita|1 (can. 750 §1)|Trent, Decree on Justification, can. 16 (DH 1566) and can. 22 (DH 1572); Orange II (via Ott); Matt 24:13; 1 Cor 10:12; Phil 2:12-13; Ott 231-32|1-4|Both elements defined in canons with anathema|P0105; P0102|fixed
P0099|Christ was truly tempted by the devil and remained wholly without sin, and because he was tempted he is able to help those who are tempted|I|3.2.2 (The Temptation of Christ and the Victory of the Faithful; Qualification; Conclusions 4)|de fide|1 (can. 750 §1)|Matt 4:1-11; Heb 2:18; 4:15-16; Chalcedon (DH 301: like us in all things apart from sin); CCC 538-540; ST III q41 a1 and ad 3|1-3|Formally revealed; Chalcedon defines the sinlessness, not the temptation as such; the motives of example and warning (Thomas, after Augustine and Hilary) are common teaching without a note; the mode (from without, not from the flesh) follows from Christ's freedom from concupiscence (Ott 168-69; Constantinople II, DH 434), without separate note|P0052; P0058|fixed
P0100|The devil tempts men to sin from without, by suggestion and persuasion, but cannot move the will from within nor compel it to consent; sin is always the free act of the sinner, and temptation, though its violence may diminish responsibility, does not abolish it as long as the use of reason is not altogether taken away (the scholastic account of the modes, through imagination, senses, passions, world, and flesh, is common teaching without a note; that he acts only as far as God permits belongs to P0033 and P0052, which are de fide)|I|3.2.2 (The Adversary and the Limits of His Power; Errors Excluded; Qualification; Conclusions 2); 4.1.2 (Qualification or notes, recalled)|sententia theologice certa|—|Trent cann. 4-5 (DH 1554-1555); ST I-II q80 aa1-3; ST I q111 a2; q114 aa1-2; CDF-commissioned study Christian Faith and Demonology (1975), 'No Concessions' and 'Triumph over Evil'; CCC 395; Ott 121-22; Bonino 287-89|1-4|Necessary consequence of the freedom of the will (defined), of providence (P0033) and of 1 Cor 10:13 (P0097); specifies P0052 without altering it|P0033; P0052; P0097; P0101|fixed
P0101|The devil is the indirect cause of all sins, inasmuch as he led the first man into the sin from which comes the inclination of human nature to sin, but not the direct cause of every sin: many temptations and sins arise from the concupiscence of the flesh and from the world without his instigation (that there is no kind of sin which is not sometimes due to his suggestion is the teaching of Saint Thomas, recorded without a separate note)|I|3.2.2 (The Adversary: The Devil Is Not the Cause of Every Sin; No Excuse; Qualification; Conclusions 2)|sententia communis|—|Jas 1:14-15; 1 John 2:16; Origen, De princ. III.2.1-2; ST I q114 a3 and ad 3; ST I-II q80 a4; Paul VI, general audience 15-XI-1972 ('Non è detto che ogni peccato sia direttamente dovuto ad azione diabolica'); CDF-commissioned study 1975 (no excuse; Chrysostom); Ott 122 (bad angel from birth: no adequate basis)|2-4|Patristic and scholastic common teaching; proposed by the Magisterium only in an ordinary papal address|P0100; P0050; P0051|fixed
P0102|Prayer is necessary to obtain the help of grace that the faithful cannot give themselves in the combat against temptation (prayer being itself a work of grace), and the sacraments (Baptism with its renunciation of Satan, Confirmation, Penance, the Eucharist as antidote, the Anointing of the Sick against the temptations of the end) are the means instituted by Christ through which he gives the grace of the combat|I|3.2.2 (Prayer: Watch and Pray; The Sacraments of the Combat; Qualification; Conclusions 7); 4.1.2 (Qualification or notes, recalled); 4.2.2 (Qualification, recalled)|sententia theologice certa|—|Matt 26:41; Luke 18:1; Eph 6:18; Trent DH 1536 (petere quod non possis), 1638 (antidote), 1694-1696 (extreme unction); Orange II can. 3 (DH 373); CCC 1237, 1303, 1395, 1426, 1520, 2612, 2725, 2849; Ott 232, 395 (Eucharist preserves: sent. certa)|1-4|Ordering to the combat of doctrines with their own notes (some de fide definita, not engaged here)|P0097; P0098; P0087|fixed
P0103|The holy angels, Saint Michael among them, help the faithful in the combat against temptation secondarily and in subordination to the grace of God, but do not move the will from within, do not fight in place of the faithful, and do not dispense them from their own free cooperation (the modes—enlightening the mind, strengthening the lower powers, and restraining the demons—are common teaching without a note)|I|3.2.2 (The Help of the Angels in the Combat; Qualification; Conclusions 9); 4.1.2 (Qualification or notes, recalled); 4.2.2 (Qualification, recalled)|sententia theologice certa|—|ST I q114 a1 ad 2 (principaliter quidem per auxilium divinae gratiae; secundario autem per custodiam angelorum), a3 ad 3; I q111 aa1-2; Matt 4:11; Luke 22:43; 2 Kgs 6:16; Bonino 271-72, 298-99|1-4|Necessary consequence of P0078 and of the truth that God alone moves the will from within; qualification of P0092 for the combat|P0078; P0088; P0092; P0077|fixed
P0104|The spiritual combat is waged against the devil and sin, not against human beings; it authorizes no hatred, coercion, or violence against anyone and adds nothing to the moral law on the defense of the innocent and of justice (legitimate defense included); ordinary human conflicts, adversaries, illnesses, and misfortunes are not to be ascribed to the devil without discernment, and no person involved ever loses the dignity of a person|I|3.2.2 (A Spiritual Combat, Not a War against Men; Errors Excluded; Qualification; Consequences 7; Conclusions 10); 4.1.1 (Qualification, recalled); 4.1.2 (Qualification or notes, recalled)|sententia theologice certa|—|Matt 5:44; Rom 12:17-21; 2 Cor 10:4; Eph 6:12 (Chrysostom, Hom. Eph. 22; Thomas, Super Eph. c6 l3, second answer and gloss); Luke 9:54-55; GS 28; Dignitatis humanae 11-12; John Paul II, Day of Pardon 12-III-2000; CCC 1673, 2263-2265, 2302-2303, 2478; DPPL 217; CDF-commissioned study 1975 ('No Concessions'); Paul VI 15-XI-1972; Ott 122 (witch-hunts); Bonino 289-90|1-4|Necessary consequence of revealed truths (love of enemies formally revealed); composite form not proposed as revealed; the prudential norms (critical assessment, illness vs possession) are pastoral discipline calling for obedience|P0088; P0093; P0092|fixed
P0105|All the justified must place a most firm hope in the help of God for their perseverance, since God, unless they fail his grace, will complete the good work he has begun|I|3.2.2 (Perseverance to the End; Qualification; Conclusions 8); 4.2.2 (Qualification, recalled)|de fide|1 (can. 750 §1)|Trent, Decree on Justification, ch. 13 (DH 1541); Phil 1:6; 2:13; CCC 2016, 2849; Ott 232 (Augustine, De dono persev. 6.10)|1-4|Taught by an ecumenical council in its doctrinal chapter, on the promise of Scripture; not in a canon|P0098|fixed
P0106|Masses may lawfully be celebrated in honor and memory of the saints and to obtain their intercession, the sacrifice being offered not to them but to God alone|I|4.1.1 (Mountains, Caves, and Springs: first objection; Qualification; Conclusions 8)|de fide definita|1 (can. 750 §1)|Trent, sess. 22, ch. 3 and can. 5 (DH 1744, 1755), quoting Augustine, Contra Faustum XX.21; Augustine, Civ. Dei VIII.27|1-3|Defined by Trent with anathema|P0060; P0107|fixed
P0107|Churches and altars may lawfully be dedicated, and Masses and feasts celebrated, in honor and memory of Saint Michael and the holy angels, the sacrifice being reserved to God alone (in Augustine's sense of a temple as a house of sacrifice to the one honored, the Church builds no temple to the angels)|I|4.1.1 (Mountains, Caves, and Springs: first objection; Qualification; Conclusions 8); 4.2.1 (Register 3, recalled)|sententia theologice certa|—|DH 1744, 1755 (saints); P0083 (veneration of angels, de fide); CIC c. 1218 (title of churches); universal liturgical practice (29 Sept; 8 May until 1960; 8 Nov; churches of St Michael since the 5th c.); Augustine, De vera rel. 55.110 and Civ. Dei VIII.27; Bonino 276|1-3|Not itself defined for the angels; certain conclusion from the defined doctrine on the saints and from P0083 on the same ground (dulia); Bonino judges Augustine's refusal of temples wrong, the text reads it as refusal of sacrifice|P0060; P0083; P0106|fixed
P0108|The sanctuaries of Saint Michael and the objects connected with them (contact relics or pignora, the water of the sanctuaries) may be honored with a relative veneration that passes to the archangel and through him to God; pilgrimage to his sanctuaries is a lawful and profitable form of piety; no grace is bound to such objects as to sacraments|I|4.1.1 (Mountains, Caves, and Springs: contact relics and the water; Qualification; Conclusions 8); 4.1.2 (Qualification or notes, recalled)|sententia theologice certa|—|Nicaea II (DH 601); Trent, decree on relics (DH 1822: memoriae sanctorum not visited in vain); Ott 319 (contact relics; veneration of relics de fide); CIC cc. 1230-1234; CCC 1674, 2691; DPPL 261-287|1-3|Application to the angels, who have no bodily relics, of the doctrine of faith on relics and memorials of the saints (Trent, DH 1822) and of the defined doctrine on images (Nicaea II, DH 601)|P0083; P0092; P0093|fixed
P0109|Miracles are possible and can be known with certainty|I|4.1.1 (Sources and Method; Miracles; Errors Excluded 2; Qualification; Conclusions 8)|de fide definita|1 (can. 750 §1)|Vatican I, Dei Filius, can. 4 on faith (DH 3034; cf. DH 3009)|1|Defined with anathema; governs the historian's suspension of judgment, which is not denial|P0110|fixed
P0110|God alone works miracles in the proper sense; the holy angels, Michael included, are said to work them because God works them at their intercession or because they serve as ministers in them|I|4.1.1 (Miracles; Qualification; Conclusions 8)|sententia theologice certa|—|ST I q110 a4 and ad 1; Ott 117; Ps 136:4; Revelatio lesson 7 (per summum ministrum suum); Apparitio 6 (Heb 1:14)|1-5|Follows from the revealed truth that God alone is author of the whole order of nature; common teaching of Thomas and the manuals|P0077; P0109|fixed
P0111|The Church has the power to grant indulgences, and indulgences are not useless (that the power was granted to the Church by Christ and that their use is most salutary for the Christian people is taught in the same decree, outside the anathema)|I|4.1.1 (Monte Gargano: the papal address and the tradition of Gelasius; Qualification)|de fide definita|1 (can. 750 §1)|Trent, decree on indulgences (DH 1835)|1|Defined with anathema (the anathema bears on the denial of the power and on the assertion that indulgences are useless); the historical origin of the Perdono angelico of the Gargano is a question of history, not qualified|P0113|fixed
P0112|The approval of a cult, the inscription of a feast in the calendar, the reading of a narrative of foundation in the liturgy, the canonical recognition of a shrine, and references of popes and bishops to its traditions do not by themselves guarantee the historicity of the events narrated (that such events are not objects of faith belongs to P0093)|I|4.1.1 (Sources and Method; How the Church Has Recognized These Sanctuaries; Qualification; Conclusions 9); Appendix I (synoptic table, recalled)|sententia communis|—|DDF Norms 2024, Presentation (Recognizing an Action of the Holy Spirit) and I nos. 11-13, 17, 23 (decree on St Gemma Galgani); suppression of 8 May in 1960; John Paul II, Monte Sant'Angelo 1987 (tradition of Gelasius recalled pastorally); CCC 67|2-3|Common teaching on the limits of the Church's judgments in particular historical facts; explicit for the nihil obstat|P0093; P0113|fixed
P0113|Historical questions of the Michaeline sanctuaries: apparitions at Chonae, the Michaelium, the Gargano (490-493; Gelasius I), over the mausoleum of Hadrian (Gregory I), to Aubert (dedication of 709, by tradition), on Pirchiriano; the Constantinian foundation of the Michaelium; the dates and authorship of the Narratio of Chonae, the Apparitio, the Revelatio, and the Chronica Clusini; the identity of Aubert|I|4.1.1 (all historical sections; Qualification: not qualifiable); Appendix I (synoptic table, recalled)|not qualifiable (historical question)|—|Peers 143-49; Otranto 43-64; Bouet 65-90; Sozomen II.3; Gregory of Tours X.1; Golden Legend; Liber pontificalis (interpolation)|—|Matters of historical judgment, more or less probable; a theological note would be a category mistake|P0064; P0069; P0112|fixed
P0114|Images of the holy angels may lawfully be made and set up in churches and elsewhere and honored with a relative veneration that passes to the persons represented, not with the adoration (latria) due to God alone|I|4.1.2 (Picturing the Bodiless; Qualification; Conclusions 1); 4.2.1 (Images and Medals; Register 8; Qualification, recalled)|de fide definita|1 (can. 750 §1)|Nicaea II, DH 600-601 (images of 'the honorable angels' named in the definition); Trent, DH 1823-1824; Ott 320 (images of the saints, De fide); CCC 1161, 1192|1-3|Defined by an ecumenical council naming the angels explicitly; renewed by Trent against the Reformers (DH 1823-1824); higher than P0083 (de fide) by deliberate decision: the definition is explicit for the images, only implicit for the veneration of the angels themselves, silent on their invocation|P0083; P0060; P0108; P0115|fixed
P0115|The forms and attributes with which the angels are represented (human form, wings, garments, arms, scales, etc.) signify their spiritual nature, their offices, and the works of God accomplished through their ministry; they do not represent bodily features belonging to their nature or material instruments that they use|I|4.1.2 (Picturing the Bodiless; Sword; Armor; Qualification; Conclusions 1); 4.2.1 (Qualification, recalled)|sententia theologice certa|—|P0024 (de fide); Dionysius, CH 2.1, 15.3-5; John of Damascus (via Peers 107); ST I q51 a2 ad 1; Trent DH 1825 (by analogy with images of the divinity)|2-4|Certain conclusion from the incorporeality of the angels and from the conciliar teaching on what images represent|P0024; P0114|fixed
P0116|The judgment of God on each soul is not a quantitative balance of good and evil deeds: whoever dies in actual mortal sin is lost, whatever his other works, and whoever dies in the state of grace is saved, his good works, which are God's gifts, being truly meritorious of eternal life|I|4.1.2 (The Scales; Three misreadings; Qualification; Conclusions 5)|sententia theologice certa|—|Benedict XII, DH 1002; Trent DH 1544, 1546-1548, 1582; ST I q21 a4 ad 1 (via Ott 49); CCC 1022|1-4|Certain conclusion from defined doctrines (DH 1002, 1544, 1546, 1548, 1582) drawn through a premise of reason that is not itself revealed (what a quantitative balance of deeds would mean); not proposed by the Church as revealed, hence not de fide|P0034; P0061; P0062; P0046|fixed
P0117|The souls in purgatory are helped by the suffrages of the faithful, above all by the sacrifice of the Mass|I|4.1.2 (The Offertory of the Mass for the Dead; Qualification; Conclusions 9); 4.2.2 (Qualification, recalled)|de fide definita|1 (can. 750 §1)|Council of Florence, DH 1304; Trent DH 1753 (can. 3), 1820; CCC 1030-1032|1|Defined at Florence; taught and protected by anathema at Trent|P0061; P0066|fixed
P0118|The holy angels assist the faithful at death and accompany the souls of the just to God|I|4.1.2 (The Guide of Souls; What the Faith Teaches; Qualification; Conclusions 7); 4.2.2 (Qualification, recalled)|sententia communis|3 (c. 752: CCC 336, first member; CCC 335 cites the In paradisum)|Luke 16:22; Heb 1:14; Fathers (Tertullian, De anima 53; Origen; Ps.-Justin; Gregory of Nyssa; Chrysostom, Hom. Laz. 2.2; Gregory, Dial. 4, via Daniélou ch. 9); Rituale Romanum (Proficiscere, Subvenite, In paradisum); Pastoral Care of the Sick (ICEL 1982); CCC 335-336|3-4|Common teaching and constant prayer; the parable does not describe every detail and the mode of the assistance is not revealed|P0078; P0085; P0119|fixed
P0119|God has entrusted to Saint Michael, by a particular office, the reception of the souls of the faithful at death and their presentation before God|I|4.1.2 (The Guide of Souls; Rites of the Dying and the Dead; Offertory; Qualification; Conclusions 8); 4.2.2 (Qualification, recalled)|sententia probabilis|—|Roman Breviary (antiphon Archangele Michael constitui te principem super omnes animas suscipiendas; responsory Venit Michael); Rituale Romanum, commendatio animae (Suscipiat eum sanctus Michael); Offertory of the Mass for the dead (signifer sanctus Michael), Roman Missal pre-1970 and Graduale Romanum 1974, 674-75; exorcism of Leo XIII (tibi tradidit Dominus animas redemptorum); Revelatio; Chronica Clusini 12; Golden Legend; Holweck CE 1911; apocryphal roots (2.3.1-2.3.2)|4-5|Weighty liturgical support over centuries, but no Scripture, apocryphal origins, not proposed as a thesis by the manuals; distinct from P0088 (his intercession in the passage through death, communis)|P0088; P0118; P0046; P0076|fixed
P0120|Historical and iconographic questions of Michael's images and of the rites of the dead: dates and attributions of works; derivation of the scene of the weighing of souls from Egyptian or Greek models; the relation of Michael to Mercury or Thoth; Mâle's thesis on the theater and the armor; date and historicity of Baudri's De scuto et gladio and of other dragon legends; origin of the Offertory of the Requiem and the interpretation of its petitions|I|4.1.2 (all historical sections; Qualification: not qualifiable)|not qualifiable (historical question)|—|Réau 60, 66-67, 310; Franco Llopis et al. 217, 238-39; UOC 66-68; Peers; Bouet-Desbordes 2009; Piacenza, CE 1911 (Benedict XIV; Sarnelli)|—|Matters of historical or liturgical judgment; a theological note would be a category mistake|P0113|fixed
P0121|Christ gave to his disciples, and through them to his Church, power over the demons, to be exercised in his name|I|4.2.1 (Prayer and Exorcism: The Power of the Church and Its Exercise; Qualification; Conclusions 5)|de fide|1 (can. 750 §1; revealed and constantly proposed, not defined)|Mark 3:15; 16:17; Luke 9:1; 10:17-19; Acts 16:18; CCC 1673; De exorcismis, Praenotanda 6-8; Ott 122 (against the rationalist accommodation thesis)|1-3|Explicit in Scripture and constantly proposed and exercised by the Church; no conciliar definition in these terms, hence not de fide definita; the modes and the reservation of public exercise belong to P0123|P0052; P0123|fixed
P0122|The sacramentals are sacred signs, instituted as a rule by the Church, which signify effects chiefly spiritual and obtain them through the impetration of the Church; they do not confer grace ex opere operato as the sacraments do, but dispose the faithful to receive grace and to cooperate with it (that their impetratory efficacy, apart from the constitutive blessings, is not infallible, and that they work quasi ex opere operato, is the common teaching of the theologians and receives no separate note; Ott 349)|I|4.2.1 (Legitimate Forms: Sacramentals; Register 8; Qualification; Conclusions 9)|sententia theologice certa|3 (c. 752: Sacrosanctum concilium 60-61, Vatican II, not defined; CCC 1667-1670)|Sacrosanctum concilium 60-61; CIC cann. 1166-1167; CCC 1667-1670; De exorcismis, Praenotanda 11 (major exorcism a sacramental); Ott 348-49; presupposes Trent DH 1601, 1606, 1608|1-4|Conciliar and catechetical teaching and common doctrine; certain conclusion from the defined doctrine of the sacraments|P0123; P0124|fixed
P0123|A private supplication of the faithful addressed to God and to the holy angels, asking them to protect the faithful against the devil and to repel him (including the petition that Saint Michael, by the power of God, cast Satan and the evil spirits into hell), is not an exorcism, since it is not performed publicly and authoritatively in the name of the Church by a minister whom she has appointed, and it is lawful for all the faithful; exorcism, as a public and authoritative act of the Church performed in the name of Christ (in deprecatory or imperative form), belongs to those to whom the Church entrusts it and is subject to her regulation (can. 1172 and CDF 1985 are disciplinary norms, without a note, calling for obedience)|I|4.2.1 (The Text of the Prayer; Prayer and Exorcism; Qualification; Conclusions 5-6)|sententia theologice certa|—|CCC 1673; De exorcismis, Praenotanda 7, 11-13, 28, Appendix I n. 10, Appendix II (Invocatio ad S. Michaelem, p. 83; private use by the faithful: Van Slyke 2006, 92 n. 45); CIC cann. 1167, 1172; CDF Inde ab aliquot annis (1985) nn. 1-3; ST II-II q90 a2|1-4|Follows from P0083/P0087 (de fide) and from the nature of exorcism as an act of the Church; the Church gives the 1886 prayer to the faithful for private use|P0083; P0087; P0121; P0122|fixed
P0124|To attribute to prayers, formulas, sacramentals, images, or objects an efficacy deriving from their mere external performance or from vain circumstances, apart from faith, the required interior dispositions, and reverence for God, is superstition, contrary to the virtue of religion|I|4.2.1 (Images and Medals without Automatism; Errors Excluded 3-4; Qualification; Conclusions 9); 4.2.2 (Qualification, recalled)|sententia theologice certa|3 (c. 752: CCC 2111, 2117)|CCC 2111, 2117; ST II-II q96 a4 and ad 3; Trent DH 1823, 1825; De exorcismis, Praenotanda 19|1-4|Common doctrine taught by the Catechism and applied by Trent to images; general principle of which P0092 is an application|P0092; P0122|fixed
P0125|Historical questions of the prayer of Leo XIII and of the exorcism of 1890: Pius IX's prayers of 1859; the decree of 1884 and the prayers of 1886; attribution of the prayer to Leo XIII; the narratives of a vision and their sources (Vogl, Nasalli Rocca, Baumann, Geiger, Pechenino; Symonds); the intention for Russia (1930) and the suppression (1964-65); date, structure, and successive forms of the 1890 exorcism and its relation to Appendix I of the 1999 rite; origin and history of the chaplet of Saint Michael|I|4.2.1 (historical sections; Qualification: not qualifiable)|not qualifiable (historical question)|—|ASS 16 (1883-84) 239-40; Irish Ecclesiastical Record 3rd ser. 7 (1886) 1050; ASS 23 (1890-91) 743-47; Rituale Romanum (Tours) 183*-186*; AAS 22 (1930) 301; AAS 56 (1964) 888, 900; Galli 2026; Nasalli Rocca 1946 and Pechenino 1947 via Radoani 1995, 29-30; Giampietro, Notitiae 35 (1999) 172, 175; Van Slyke 2006, 84, 92 n. 45; Raccolta (1878) no. 137|—|Matters of historical judgment; the status of the vision narratives (an alleged private revelation not mentioned in any act of the Holy See concerning the prayer) is a statement of fact|P0113; P0120; P0093|fixed
P0126|The authentic cult of the saints and of the holy angels consists principally not in the multiplying of external acts but in the intensity of charity, by which the faithful seek from them example, fellowship in their communion, and the aid of their intercession; devotion to them does not terminate in them but tends toward and terminates in Christ, and through him in God, honored in his servants (that such devotion does not derogate from the latreutic worship given to God belongs to P0082-P0083)|I|4.2.2 (Example, Fellowship, and Aid; Objections 1 and 4; Qualification; Conclusions 1)|sententia theologice certa|3 (c. 752: LG 50-51)|LG 50-51; DH 601, 1821, 1823; ST II-II q82 a1, a2 ad 3; DPPL 216|1-4|Authentic non-definitive conciliar teaching; connected with the teaching of Trent (DH 1821) and with the definition of Nicaea II on images, renewed by Trent (DH 601, 1823), and common doctrine of the theologians (Thomas); applies to the angels, named in LG 50|P0082; P0083; P0060|fixed
P0127|The holy angels, Saint Michael among them, are proposed to the faithful as examples, above all in adoration, humility, obedience to the will of God, fidelity, restraint, and their service of the salvation of men, which the faithful are called to imitate according to the measure of their nature and grace|I|4.2.2 (Example, Fellowship, and Aid; Qualification; Conclusions 2)|sententia communis|—|Ps 103:20-21; Heb 1:14; Jude 9; Roman Catechism IV.12.19 (trans. Donovan 1908, 463); Cyril of Jerusalem, Myst. Cat. 5.14; Gregory the Great, Hom. in Ev. 34.11 and the bios angelikos (via Bonino 49); Origen, C. Cels. V.4-5 (via Bonino 275 n. 69)|1-5|Constant patristic and spiritual theme; the principle of seeking example from those in heaven belongs to LG 50-51 (P0126), and the Roman Catechism (IV.12.19) proposes the obedience of the angels as the rule of ours, but the particular features proposed for imitation have not as a whole been the subject of specific magisterial teaching; the reading of Matt 6:10 of the angels is one of several legitimate readings|P0014; P0017; P0078; P0126|fixed
P0128|It is lawful for the faithful to entrust themselves, their families, and their communities to the protection and intercession of Saint Michael and the holy angels by an act of devotion ordered to God, and the forms of such acts proposed for common use are subject to the judgment of the Church (that a total and perpetual self-offering as an act of worship has God alone as its object is an application of P0060, without new note; that the word 'consecration' is used of such acts only in a broad and analogous sense is terminological guidance of DPPL 204, without a note; the acts concerning the Opus Angelorum are disciplinary, without a note)|I|4.2.2 (Entrustment and Consecration; Qualification; Conclusions 9)|sententia theologice certa|—|DPPL 204; CCC 1676; CIC can. 839 §2; CDF, Decree on Opus Angelorum (6-VI-1992) II; CDF, Circular Letter (2-X-2010) I (formula of consecration to the holy angels approved 31-V-2000); DDF, Decree (5-VII-2024)|1-4|Follows from P0083/P0087 (de fide) and from the authority of the Church over the forms of piety|P0083; P0087; P0060; P0093|fixed
P0129|It is lawful and good to ask God for temporal goods, protection from dangers included, provided they are asked not as the end of life but in the second place and as ordered to salvation (asking the saints and angels to pray for them belongs to P0082-P0083)|I|4.2.2 (Hope: What May Be Asked; Objection 3; Qualification; Conclusions 7)|de fide|1 (can. 750 §1; revealed and proposed by the ordinary and universal magisterium)|Matt 6:11; Phil 4:6; CCC 2830; ST II-II q83 a6 and ad 1 (Augustine, Ep. 130); Innocent XI, Caelestis Pastor (1687), Molinos prop. 14, DH 2214, censure DH 2269|1-3|Revealed (Lord's Prayer; apostolic teaching) and constantly proposed; the contradictory of prop. 14 of Molinos, condemned by Innocent XI among propositions censured respectively as heretical, erroneous, etc. (DH 2214, 2269)|P0082; P0083; P0130|fixed
P0130|God always hears the prayer that asks for oneself what is necessary for salvation, piously and perseveringly (final perseverance itself remaining a gift of which no one can be certain with absolute and infallible certainty, except by special revelation, P0098); but he has not promised to grant in every case the particular temporal good that is asked, which he grants or withholds for the sake of salvation|I|4.2.2 (Hope: What May Be Asked; No Formula Guarantees Protection; Objection 3; Qualification; Conclusions 7, 10)|sententia theologice certa|—|Matt 6:33; John 16:23-24; 2 Cor 12:7-9; CCC 2735-2737; ST II-II q83 a15 ad 2 (Augustine via Prosper; Basil)|1-4|Theological conclusion from the promises of Christ and the example of Paul; common doctrine (Thomas after Augustine); positive counterpart of P0092|P0092; P0098; P0105; P0129|fixed
P0131|Historical questions of the path of devotion: the fasts of Saint Francis (forty days after the Assumption; the Lent on La Verna in honor of Michael), his devotion to the angels and to Michael, and the stigmata that he received on La Verna, as Bonaventure records them; the dates and contents of the acts concerning the Opus Angelorum (1992, 2000, 2010, 2024); the grants of indulgences to the Angele Dei (1795) and to the chaplet (1851) recorded in the Raccolta|I|4.2.2 (Conversion: The Fast of Saint Francis; Entrustment; Prayers; Qualification: not qualifiable)|not qualifiable (historical question)|—|Bonaventure, Life of Saint Francis IX.2-3, XIII.1-5 (trans. Salter 1904, 96, 137, 141); CDF 1992, 2010; DDF 2024; Raccolta (1878) nos. 137-138|—|Matters of historical judgment|P0125; P0093|fixed