I N. I firmly accept and believe each and every one of the defined truths, affirmed and declared by the infallible magisterium of the Church, especially those doctrinal principles which directly contradict the errors of the present time.
Primo: I believe God, beginning and end of all things, he can be known with certainty and can also be demonstrated with the lights of natural reason in the works he has accomplished (cf Rm 1,20), that is, in visible creatures, as a cause from its effects.
Second: I admit and recognize the outward evidence of revelation, that is, divine interventions, and above all miracles and prophecies, as very certain signs of the supernatural origin of the Christian religion, and I consider them perfectly suitable for all men of all times, including the one we live in.

Third: with the same unshakable faith I believe the Church, guardian and teacher of the revealed word, it was instituted immediately and directly by the true and historical Christ himself while he lived among us, and which was built on Peter, head of the ecclesiastical hierarchy, and on his successors through the centuries.
Quarto: I sincerely accept the doctrine of faith transmitted to us by the apostles through the Orthodox fathers, always with the same meaning and the same content, and I completely reject the fanciful heresy of the evolution of dogmas from one meaning to another, different from what the Church previously professed; I similarly condemn every error that claims to replace the divine deposit, entrusted by Christ to the Church to faithfully guard, with a philosophical hypothesis or creation of consciousness that has been slowly forming through human efforts and continues to perfect itself with indefinite progress.
Quinto: I am absolutely convinced and sincerely declare that faith is not a blind religious feeling that emerges from the darkness of the subconscious through the impulse of the heart and inclination of the morally educated will., but a true assent of the intellect to a truth received from outside through preaching, for which, confident in his supremely truthful authority, we believe everything that the personal God, creator and our lord, he said, attested and revealed.
I also submit with due respect and wholeheartedly agree to all condemnations, declarations and prescriptions of the Pascendi encyclical and the Lamentabili decree, particularly regarding the so-called history of dogmas.
I also reject the error of those who maintain that the faith proposed by the Church may be contrary to history, and that Catholic dogmas, in the sense that is attributed to them today, are irreconcilable with the real origins of the Christian religion.
I also disapprove and reject the opinion of those who think that the most educated Christian man takes on the double personality of believer and historian, as if the historian were allowed to defend theses that contradict the believer's faith or establish premises from which one concludes that dogmas are false or doubtful, as long as they are not positively negated.
I equally condemn that system of judging and interpreting sacred Scripture which, disdaining the tradition of the Church, the analogy of faith and the norms of the Apostolic See, resorts to the method of the rationalists and with no less ease than audacity applies textual criticism as the sole and supreme rule.
I also reject the ruling of those who believe that the teaching of historical-theological disciplines or those who deal with them in writing must initially ignore any preconceived idea both on the supernatural origin of the Catholic tradition and on the help promised by God for the perennial safeguarding of individual revealed truths., and then interpret the patristic texts only on scientific grounds, excluding any religious authority and with the same critical autonomy allowed for the examination of any other profane document.
Finally, I declare myself completely alien to any error of the modernists, according to which there is nothing divine in sacred tradition or even worse they admit it but in a pantheistic sense, reducing it to a pure and simple event similar to those recurring in history, so men with their own commitment, skill and ingenuity continued in later ages the school inaugurated by Christ and the apostles.
I therefore maintain and until my last breath I will maintain the faith of the fathers in the certain charism of truth, which it was, it is and always will be in the succession of the episcopate to the apostles (1), not because we assume what seems best and most suited to the specific and particular culture of each era, but so that the absolute and immutable truth preached in the beginning by the apostles is never believed in a different way or understood in another way (2).
I undertake to observe all this faithfully, integrally and sincerely and to guard it inviolably without ever departing from it either in teaching or in any kind of speeches or writings. So I promise, so I swear, so help me God and these holy Gospels of God.
1 IRENEUS, Against heresies, 4, 26, 2: PG 7, 1053.
2 TERTULLIAN, On the prescription of heretics, 28: PL 2, 40.
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