it is affirmed not only that God may be known by the light of reason, but that no revelation is necessary for man; once more, others deny that man can be elevated to a supernatural knowledge and perfection; again, others affirm that he can attain to all truth and goodness of and from himself. These errors also are widespread; and in the multifarious literature which Catholics incautiously admit into their homes and minds, have made havoc of the faith of many.
The third Chapter is on Faith. It may be truly said, that in this chapter every word is directed against some intellectual aberration of this century.
It affirms the dependence of the created intelligence upon the uncreated, and that this dependence is by the free obedience of faith; or, in other words, that inasmuch as God reveals to man truths of the supernatural order, man is bound to believe that revelation by reason of the authority or veracity of God, who can neither deceive nor be deceived. The infallibility of God is the motive of faith. And this faith, though it be not formed in us by perceiving the intrinsic credibility of what we believe, but by the veracity of God, nevertheless is a rational or intellectual act, the highest and most normal in its nature. For no act of the reason can be more in harmony with its nature than to believe the Word of God. To assure mankind that it is God who speaks, God has given to man signs and evidences of His revelation, which exclude reasonable doubt. The act of faith therefore is not a blind act, but an exercise of the highest reason. It is also an act not of necessity
