never be known with certainty, and that the divine origin of Christianity is not rightly proved by them; let him be anathema.
5. If anyone shall say that the assent of Christian faith is not a free act, but necessarily produced by the arguments of human reason; or that the grace of God is necessary for that living faith only which worketh by charity; let him be anathema.
6. If anyone shall say that the condition of the faithful and of those who have not yet attained to the only true faith is on a par, so that Catholics may have just cause for doubting, with suspended assent, the faith which they have already received under the teaching (magisterio) of the Church, until they shall have obtained a scientific demonstration of the credibility and truth of their faith; let him be anathema.
IV. Of Faith and Reason
1. If anyone shall say that in divine revelation there are no mysteries, truly and properly so called, but that all the doctrines of faith can be understood and demonstrated from natural principles by properly cultivated reason; let him be anathema.
2. If anyone shall say that human sciences are to be so freely treated, that their assertions, although opposed to revealed doctrine, can be held as true, and cannot be condemned by the Church; let him be anathema.
3. If anyone shall assert it to be possible that some times, according to the progress of science, a sense is to be given to doctrines propounded by the Church
