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 truth throughout. And consequently the denial of matters revealed per accidens is a sin against Faith, because it implies the assertion that Holy Scripture contains error. This principle accounts for the opposition to Galileo. The motions of the sun and the earth are not indeed matters of dogma, but the great astronomer’s teaching was accompanied by or at any rate involved the assertion that Scripture was false in certain texts.

(b) With regard to their promulgation by the Church, dogmas are divided into Material and Formal. Formal Dogmas are subdivided into Defined and Undefined.

(c) With regard to the obligation of knowing them, dogmas are to be believed either Implicitly or Explicitly. Again, the necessity of knowing them is of two kinds:—Necessity of Means (necessitas medii) and Necessity of Precept (necessitas præcepti); that is, the belief in some dogmas is a necessary condition of salvation, apart from any positive command of the Church, while the obligation to believe in others arises from her positive command The former may be called Fundamental, because they are most essential. We do not, however, admit the Latitudinarian distinction between Fundamental articles, i.e. which must be believed, and Non-fundamental articles which need not be believed. All Catholics are bound to accept, at least implicitly, every dogma proposed by the Church.

2. The Criteria, or means of knowing Catholic truth, may be easily gathered from the principles already stated. They are nearly all set forth in the Brief Tuas Libenter, addressed by Pius IX. to the Archbishop of Munich.

The following are the criteria of a dogma of Faith: (a) Creeds or Symbols of Faith generally received; (b) dogmatic definitions of the Popes or of ecumenical councils, and of particular councils solemnly ratified; (c) the undoubtedly clear and indisputable sense of Holy Scripture in matters relating to Faith and morals; (d) the universal and constant teaching of the Apostolate, especially the public and permanent tradition of the Roman Church; (e) universal practice, especially in liturgical matters, where it clearly supposes and professes a truth as undoubtedly