First Vatican Council

Canon 1 Denz. 1801

Si quis unum verum Deum visibilium et invisibilium Creatorem et Dominum negaverit; anathema sit.

If anyone shall deny One true God, Creator and Lord of things visible and invisible, let him be anathema.

Canon 2 Denz. 1802

Si quis praeter materiam nihil esse affirmare non erubuerit; anathema sit.

If anyone shall not be ashamed to affirm that, except matter, nothing exists, let him be anathema.

Canon 3 Denz. 1803

Si quis dixerit, unam eandemque esse Dei et rerum omnium substantiam vel essentiam; anathema sit.

If anyone shall say that the substance and essence of God and of all things is one and the same, let him be anathema.

Canon 4 Denz. 1804

Si quis dixerit, res finitas, tum corporeas tum spirituales, aut saltem spirituales, e divina substantia emanasse; aut divinam essentiam sui manifestatione vel evolutione fieri omnia; aut denique Deum esse ens universale seu indefinitum, quod sese determinando constituat rerum universitatem in genera, species et individua distinctam; anathema sit.

If anyone shall say that finite things, both corporeal and spiritual, or at least spiritual, have emanated from the divine substance; or that the divine essence by the manifestation and evolution of itself becomes all things; or, lastly, that God is universal or indefinite being, which by determining itself constitutes the universality of things, distinct according to kinds (genera), species and individuals; let him be anathema.

Canon 5 Denz. 1805

Si quis non confiteatur, mundum, resque omnes, quae in eo continentur, et spirituales et materiales, secundum totam suam substantiam a Deo ex nihilo esse productas; aut Deum dixerit non voluntate ab omni necessitate libera, sed tam necessario creasse, quam necessario amat seipsum; aut mundum ad Dei gloriam conditum esse negaverit anathema sit.

If anyone confess not that the world, and all things which are contained in it, both spiritual and material, have been, in their whole substance, produced by God out of nothing; or shall say that God created, not by His will, free from all necessity, but by a necessity equal to the necessity whereby He loves Himself; or shall deny that the world was made for the glory of God; let him be anathema.

Canon 1 Denz. 1806

Si quis dixerit, Deum unum et verum, Creatorem et Dominum nostrum, per ea, quae facta sunt, naturali rationis humanae lumine certo cognosci non posse; anathema sit.

If anyone shall say that the One true God, our Creator and Lord, cannot be certainly known by the natural light of human reason through created things; let him be anathema.

Note God: Printed "can. 2", quoting chapter 2 (On revelation); the corresponding canon is probably De revelatione, can. 1.

Canon 2 Denz. 1807

Si quis dixerit, fieri non posse, aut non expedire, ut per revelationem divinam homo de Deo, cultuque ei exhibendo edoceatur; anathema sit.

If anyone shall say that it is impossible or in expedient that man should be taught by the divine revelation concerning God and the worship to be paid by him; let him be anathema.

Canon 3 Denz. 1808

Si quis dixerit, hominem ad cognitionem et perfectionem, quae naturalem superet, divinitus evelli non posse, sed ex seipso ad omnis tandem veri et boni possessionem iugi profectu pertingere posse et debere; anathema sit.

If anyone shall say that man cannot be raised by divine power to a higher than natural knowledge and perfection, but can and ought, by a continuous progress, to arrive at length of himself to the possession of all that is true and good; let him be anathema.

Canon 4 Denz. 1809

Si quis sacrae Scripturae libros integros cum omnibus suis partibus, prout illos sancta Tridentina Synodus recensuit, pro sacris et canonicis non susceperit, aut eos divinitus inspíralos esse negaverit; anathema sit.

If anyone shall not receive as sacred and canonical the books of Holy Scripture, entire with all their parts, as the holy Synod of Trent has enumerated them, or shall deny that they have been divinely inspired; let him be anathema.

Canon 1 Denz. 1810

Si quis dixerit, rationem humanam ita independentem esse, ut fides ei a Deo imperari non possit; anathema sit.

If anyone shall say that human reason is so independent that faith cannot be enjoined upon it by God; let him be anathema.

Canon 2 Denz. 1811

Si quis dixerit, fidem divinam a naturali de Deo et rebus moralibus scientia non distingui, ac propterea ad fidem divinam non requiri, ut revelata veritas propter auctoritatem Dei revelantis credatur; anathema sit.

If anyone shall say that divine faith is not distinguished from natural knowledge of God and of moral truths, and therefore that it is not requisite for divine faith that revealed truth be believed because of the authority of God who reveals it; let him be anathema.

Canon 3 Denz. 1812

Si quis dixerit, revelationem divinam externis signis credibilem fieri non posse, ideoque sola interna cuiusque experientia aut inspiratione privata homines ad fidem moveri debere; anathema sit.

If anyone shall say that divine revelation cannot be made credible by outward signs, and therefore that men ought to be moved to faith solely by the internal experience of each, or by private inspiration; let him be anathema.

Canon 4 Denz. 1813

Si quis dixerit, miracula nulla fieri posse, proindeque omnes de iis narrationes, etiam in sacra Scriptura contentas, inter fabulas vel mythos ablegandas esse: aut miracula certo cognosci numquam posse, nec iis divinam religionis christianae originem rite probari; anathema sit.

If anyone shall say that miracles are impossible, and therefore that all the accounts regarding them, even those contained in Holy Scripture, are to be dismissed as fabulous or mythical; or that miracles can never be known with certainty, and that the divine origin of Christianity is not rightly proved by them; let him be anathema.

Canon 5 Denz. 1814

Si quis dixerit, assensum fidei christianae non esse liberum, sed argumentis humanae rationis necessario produci; aut ad solam fidem vivam, quae per charitatem operatur, gratiam Dei necessariam esse; anathema sit.

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.

Canon 6 Denz. 1815

Si quis dixerit, parem esse conditionem fidelium atque eorum, qui ad fidem unice veram nondum pervenerunt, ita ut catholici iustam causam habere possint, fidem, quam sub Ecclesiae magisterio iam susceperunt, assensu suspenso in dubium vocandi, donec demonstrationem scientificam credibilitatis et veritatis fidei suae absolverint; anathema sit.

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.

Canon 1 Denz. 1816

Si quis dixerit, in revelatione divina nulla vera et proprie dicta mysteria contineri, sed universa fidei dogmata posse per rationem rite excultam e naturalibus principiis intelligi et demonstrari; anathema sit.

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.

Canon 2 Denz. 1817

Si quis dixerit, disciplinas humanas ea cum libertate tractandas esse, ut earum assertiones, etsi doctrinae revelatae adversentur tamquam verae retineri, neque ab Ecclesia proscribi possint; anathema sit.

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.

Canon 3 Denz. 1818

Si quis dixerit, fieri posse, ut dogmatibus ab Ecclesia propositis, aliquando secundum progressum scientiae sensus tribuendus sit alius ab eo, quem intellexit et intelligit Ecclesia; anathema sit.

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 different from that which the Church has understood and understands; let him be anathema.

Canon 1 — Pastor aeternus, cap. 1, canon Denz. 1823

Si quis igitur dixerit, beatum Petrum Apostolum a Christo Domino constitutum non esse Apostolorum omnium principem et totius Ecclesiae militantis visibile caput; vel eundem honoris tantum non autem verae propriaeque iurisdictionis primatum ab eodem Domino nostro Iesu Christo directe et immediate accepisse, anathema sit.

If anyone, therefore, shall say that Blessed Peter the Apostle was not appointed the Prince of the Apostles and the visible head of the whole Church militant, or that the same directly and immediately received from the same our Lord Jesus Christ a primacy of honour only, and not of true and proper jurisdiction; let him be anathema.

Canon 2 — Pastor aeternus, cap. 2, canon Denz. 1825

Si quis ergo dixerit, non esse ex ipsius Christi Domini institutione seu iure divino ut beatus Petrus in primatu super universam Ecclesiam habeat perpetuos successores; aut Romanum Pontificem non esse beati Petri in eodem primatu successorem; anathema sit.

If, then, anyone shall say that it is not by the institution of Christ the Lord, or by divine right, that Blessed Peter has a perpetual line of successors in the primacy over the universal Church; or that the Roman Pontiff is not the successor of Blessed Peter in this primacy; let him be anathema.

Canon 3 — Pastor aeternus, cap. 3, canon Denz. 1831

Si quis itaque dixerit, Romanum Pontificem habere tantummodo officium inspectionis vel directionis, non autem plenam et supremam potestatem iurisdictionis in universam Ecclesiam, non solum in rebus, quae ad fidem et mores, sed etiam in iis, quae ad disciplinam et regimen Ecclesiae per totum orbem diffusae pertinent; aut eum habere tantum potiores partes, non vero totam plenitudinem huius supremae potestatis; aut hanc eius potestatem non esse ordinariam et immediatam sive in omnes ac singulas ecclesias, sive in omnes et singulos pastores et fideles; anathema sit.

If then any shall say that the Roman Pontiff has the office merely of inspection or direction, and not full and supreme power of jurisdiction over the universal Church, not only in things which belong to faith and morals, but also in those things which relate to the discipline and government of the Church spread throughout the world; or assert that he possesses merely the principal part, and not all the fullness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all the Churches and over each and all the pastors of the faithful; let him be anathema.

Canon 4 — Pastor aeternus, cap. 4: definition of papal infallibility with its sanction Denz. 1839–1840

Itaque nos traditioni a fidei Christianae exordio perceptae fideliter inhaerendo, ad Dei Salvatoris nostri gloriam, religionis Catholicae exaltationem et Christianorum populorum salutem, sacro approbante Concilio, docemus et divinitus revelatum dogma esse definimus: Romanum Pontificem, cum ex Cathedra loquitur, id est, cum omnium Christianorum Pastoris et Doctoris munere fungens, pro suprema sua Apostolica auctoritate doctrinam de fide vel moribus ab universa Ecclesia tenendam definit, per assistentiam divinam, ipsi in beato Petro promissam, ea infallibilitate pollere, qua divinus Redemptor Ecclesiam suam in definienda doctrina de fide vel moribus instructam esse voluit; ideoque ejusmodi Romani Poutificis definitiones ex sese, non autem ex consensu Ecclesiae, irreformabiles esse. Si quis autem huic Nostrae definitioni contradicere, quod Deus avertat, praesumpserit; anathema sit.

Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, for the glory of God our Saviour, the exaltation of the Catholic religion, and the salvation of Christian people, with the approval of the Sacred Council, We teach and define that it is a dogma divinely revealed: that the Roman Pontiff, when he speaks ex cathedra, that is, when in discharge of the office of Pastor and Teacher of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, is, by the divine assistance promised to him in Blessed Peter, possessed of that infallibility with which the divine Redeemer willed that His Church should be endowed in defining doctrine regarding faith or morals; and that, therefore, such definitions of the Roman Pontiff are of themselves, and not from the consent of the Church, irreformable. But if anyone—which may God avert!—presume to contradict this our definition, let him be anathema.