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hq170:

Dear OM:

	This form is being prepared to provide prompt attention to a 
complaint as a result of trouble that may be experienced in the 
field.  In addition to this we are supplying general information as 
a result of inquiries previously received, that we are sure will be 
of general interest.

	Most troubles that develop in the field can be attributed to 
tube failure in one form or another.  Unfortunately, it is 
impossible for us to eliminate tube troubles completely despite 
precautions taken by us to do just this.  It is well known that 
tubes sometimes fail or change in operation characteristics after a 
period of operation.  It can therefore, be assumed that despite 
every precaution occasionally a tube will develop trouble and cause 
malfunctioning of the receiver.

	The most common complaint we have received is the high order 
harmonic output from the 100 kc crystal calibrator.  This results 
in the crystal calibrator signal being weaker than normal, 
especially on 10 and 6 meters.  This is usually due entirely to the 
6BZ6 tube being employed in the crystal calibrator position.  It is 
therefore, suggested that this tube be interchanged with the 6BZ6 
employed in the RF stage which may provide the increased crystal 
calibrator signal.  Switching the two tubes in question will 
usually in no way result in degrading the performance of the 
receiver since the tube formerly employed in the crystal calibrator 
position will usually work perfectly as an RF amplifier even though 
it may not develop sufficient output when used in the crystal 
calibrator position.  If switching the two tubes does not provide 
the desired results it would be advisable to purchase another 6BZ6 
for improved 100 kc crystal oscillator output.

                             HUM

	Excessive hum in the speaker is usually the result of 
excessively high heater to cathode leakage on the part of the noise 
limiter tube type 6AL5 or the 6AV6 tube employed as the first audio 
and delayed AVC clamp.  If the hum is only noticeable when the 
receiver is in the AM position, the chances are that this is due to 
a bad 6BV8.  If the level of the hum varies as the audio volume 
control is advanced, this more or less indicates that the hum is 
due to a tube ahead of the audio gain control, such as the 6AL5 or 
the 6BV8.  If the hum level remains constant regardless of the 
setting of the audio control, this means that the trouble is after 
or behind the audio control and the 6AV6 or 6AQ5 output tube should 
be suspected.

                   HUM MODULATION OR DRIFT

Hum modulation or hum frequency modulation that will be most 
noticeable on the 10 and 6 meter bands, is usually due to a poor 
6C4 high frequency oscillator or the first 6BE6 converter V2 in the 
schematic diagram.  This condition will be apparent by the 
inability to obtain a near pure DC or T9 note on 10 and 6 meters.  
Changing the 6C4 high frequency oscillator usually corrects or 
greatly improves this condition.  If a new 6C4 does not result in 
sufficient improvement, try interchanging the 6BE6 employed in 
position V2 with the 6BE6 employed in position V5 or the 3rd mixer 
socket.  Excessive drift which would be most noticeable on the high 
frequency bands, can also be attributed to the 6C4 high frequency 
oscillator or 1st 6BE6 converter.

                VOLTAGE REGULATOR TUBE TROUBLES

	The first HQ-170 receivers produced employed a 4K 10 watt 
resistor as R-53 or the VR tube dropping resistor.  This was later 
changed to 3K 10 watts to improve the voltage regulation.  In some 
cases when the 4K resistor was employed, the VR tube would 
extinguish at maximum sensitivity control setting.  Another 
noticeable effect would be excessive frequency shift as a result of 
varying _ of the way on.  Changing R 53 from 4K to 3K at 10 watts 
will eliminate bot of these conditions.

              FAILURE OF THE HIGH FREQUENCY BANDS

	Failure of the receiver on any or all of the triple conversion 
bands can usually be attributed to trouble in the second 6BE6 
converter V3 in the schematic diagram.  This is usually the result 
of low injection of the 2.580 MC crystal oscillator.  Obviously, 
the first suggestion is to try interchanging 6BE6's or at least a 
new 6BE6 in this position.  If this fails to produce the proper 
performance, a good VTVM that will not load the circuit, should be 
employed to measure the voltage developed from pin 1 to ground.  A 
reading of 3 to 4 volts negative indicates proper performance or 
injection.  Less than this voltage exceeding10, may be the cause of 
the trouble.  This can usually be attributed to a defective 38uh RF 
choke L8 in the diagram, which may be open or have shorted turns.  
This trouble seldom develops but is a possibility that should be 
investigated.

                    GENERAL INFORMATION
	
	Whenever the 500 cycle or .5 kc selectivity switch position is 
employed, for best results the side band switch should be employed 
in the upper side band position.  Since this band width is only 
employed and usable on CW, the BFO pitch or frequency control 
should always be employed plus or minus approximately .5 kc for 
best CW performance.

	The headphone jack results in a deliberate mismatched to high 
impedance phones in order to reduce the level supplied to them.  
The lower the impedance of the phones, the more volume will usually 
be obtained.  If it is desirable to increase the headphone volume, 
an inexpensive lint to voice coil transformer is suggested.  This 
transformer is connected backwards with the voice coil connections 
to headphone plug and the 500 ohm line connections to the phones.  
The resultant impedance step up will provide higher headphone 
volume.  This procedure should only be resorted to when absolutely 
necessary such as when a person may be hard of hearing.  It should 
be remembered that as a result of increasing the headphone level 
any residual hum will also be increased, which the hard of hearing 
person will not find objectionable, whereas a person with normal 
hearing may.

                  VOX CIRCUIT REQUIREMENTS

	In the event that the vox circuit in your transmitter may be 
designed for 500 ohm input and in the event that sufficient gain in 
this circuit may not be available to provide proper performance 
from the 3.2 voice coil winding, the matching transformer referred 
to in the headphone paragraph may be employed.  Under these 
circumstances, the voice coil winding should be connected to the 
speaker terminals with the 500 ohm line winding to  the Vox 
circuit. Such a matching  transformer may also be required or 
useful for phone patch operation, depending, of course, on the 
design of the phone patch.

              GRID BLOCK BIASING FOR VOX CIRCUITS

Many of the single side band transmitters being produced today 
provide 100 volts negative bias which is switched from the 
transmitter to the receiver by the Vox circuit.  The Hallicrafter HT 
32 transmitter is a good example. As a result of the voice control 
operating the relay in the transmitter, the 100 volts of negative 
bias available in the transmitter  is made available to silence the 
receiver. When this type of receiver  silencing is desired the 
relay receptacle on the rear of the HQ-170 is not employed. In 
order to adapt your HQ-170 for this operation it is suggested that 
the two leads that are now connected to the relay receptacle be 
removed and each one taped up so that they are insulated from one 
another and the chassis. This may be dressed conveniently out of 
the way. A 5 megohm 1/2 watt resistor and 15" of insulated shielded 
lead is now required.  One end of the 5 megohm resistor should be 
connected to pins 5 or 6 or tube socket V16 or the 6AV6. The other 
end of this resistor is then connected to the inner conductor of 
the insulated shielded lead with the shield left floating at this 
point insulated to prevent shorting  to the resistor, inner 
conductor, or any part of the wiring. The other end of this   
insulated and shielded lead should have the center conductor 
connected to one or both of the relay terminals with the shield 
connected to any convenient ground or chassis connection.  The bias 
lead from the Vox circuit is then connected to one or both of the 
relay receptacle terminals, a standard AC plug may be employed in 
the relay receptacle. It is now necessary to employ a common ground 
connection between the HQ-170 chassis and the transmitter chassis 
in order to complete the biasing circuit. Making changes will 
result in the 5 megohm resistor being in series with the bias lead 
to the AVC bus in the HQ-170. The 5 megohm resistor isolates the 
bias supply and prevents this lead from affecting the AVC circuit. 
The shielded lead is recommended to prevent RF pickup and is really 
a precautionary measure. It may also advisable a shielded lead the 
receiver and the transmitter.

This system in no way implies that the antenna changeover 
relay or a suitable TR switch will not be required. Failure to 
employ one or the other may result in burning out the antenna coils 
of the receiver, or other possible damage.

Lab tests indicate that minus 75 volts will silence the 
receiver  when one volt of RF is applied to the antenna terminals. 
75 volts negative bias is therefore, the suggested minimum value 
for complete silencing. The full bias voltage is not applied to the 
grids due to a voltage division which takes place as a result of 
the 5 megohm resistor and the other resistors, employed in the AVC 
system.

                  DIAL CALIBRATION ACCURACY

	Please remember that we do not claim frequency meter accuracy.  
Our production tolerance on this receiver is plus or minus « a dial 
division.  This tolerance is necessary as a result of working to 
printed dial scales.  The band edge markers are held to very close 
tolerance, usually plus or minus the thickness of the dial marker.  
The total runout or what is often referred to as tracking error, 
will usually be within the plus or minus « a dial division as 
previously specified.  It is for this reason that the adjustable 
dial marker and the 100 kc calibrator is provided for the 
correction factors.

                      RF FEED BACK

	In the event that RF feed back is experienced when the relay 
terminals on the rear of the HQ-170 are employed, this usually 
indicates that the relay leads between the receiver and antenna 
relay are picking up RF.  This may be due to the particular lead 
length or a high standing wave ratio on the antenna system.  The 
solution is of course, to prevent the RF pickup of the relay leads 
from getting into the receiver.  Adding a pair of .01 disc ceramic 
capacitors from each of the relay terminals to ground will usually 
eliminate the feed back condition.  These extra .01 capacitors 
should be installed using as short lead length as possible, and 
preferably mounted inside of the receiver bypassing each of the 
relay terminals to ground.

	We have recently received a few complaints advising that the 
slot depth control on the HQ-170 receiver is apparently 
inoperative.  This we can assure you is decidedly not the case, 
since from all indications, too much is being expected insofar as 
the effect of this control being very noticeable is concerned.

	The slot depth control is actually a very gradual vernier 
adjustment.  In view of this its effect will not be very noticeable 
unless the proper procedure is employed.  The suggested procedure 
is as follows:

Tune in an AM signal on any band or any other strong constant 
carrier of similar nature, such as crystal calibrator.  Whenever 
the receiver is being tuned for normal reception  be sure to first 
rotate the slot frequency control to the extreme clockwise or 
counter clockwise position.  In other words, never leave the slot 
frequency control at or near the zero setting.  If this procedure 
is not followed it is obvious that the center of the pass band will 
be slotted out, in some cases this being quite obvious by producing 
2 spot tuning or 2 peak S meter readings.

	After tuning in the constant carrier and peaking the S meter, 
taking the above precautions, rotate the slot frequency control.  
It will be noticed that upon approaching the zero setting, the S 
meter reading will be effected.  A very definite null or minimum S 
meter reading will be obtained with the slot frequency control 
adjusted at or near zero.  Observe this S meter reading.  With the 
slot frequency control set at the minimum S meter reading position, 
the slot depth control should be rotated very slowly throughout its 
range, observing the S meter.  It will be found that one particular 
spot throughout the range of the slot depth control a further 
reduction in the S meter reading will be obtained.  Once this 
setting has been obtained, the slot depth control may be left 
permanently in this position, and all future slot filter adjustment 
made by the slot frequency control only.  A check of the slot depth 
control setting may be advisable periodically.

	It is hoped that the above information will prove of interest 
and assistance.  If after following the various suggestions, 
trouble cannot be eliminated, please write to us supplying as much 
detailed information as possible in order that we may endeavor to 
be of further assistance or authorize return of the receiver for 
repair.  Please refer to terms of our warranty on the inside rear 
cover of your instruction manual which will apply under these 
circumstances.

	Erratic performance in the triple conversion bands, such as a 
temporary loss of gain after a period of transmission or stand-by 
operation, which is cured by rotating the band change switch or 
turning the receiver off and then on again, usually involved the 
second 6BE6 converter of V3 in the schematic diagram.  If changing 
this tube does not permanently cure this condition, changing the 
value of R10 from 22K to 47K is recommended.

	If a new 6BZ6 in the crystal calibrator does not result in 
improving the output of the crystal calibrator to your liking, 
additional output may be obtained by increasing the screen voltage, 
this is accomplished by merely adding an external « watt resistor 
from 47K to 100K across terminals or leads 3 and 4, of the couplate 
Z1 in the schematic diagram.

	If upon checking the 100 kc calibrator against WWV using 
another receiver it is not possible to zero beat the calibrator by 
means of the adjustable trimmer, and the crystal appears to be low 
in frequency, the frequency of the crystal can be raised by 
substituting an external 470K « watt resistor, for the one in the 
couplate Z1.  This is accomplished by unsoldering lead /7 of the 
couplate from one side of the trimmer and connecting the external 
470K resistor across the trimmer terminals.  This change will 
usually make it possible to zero beat a crystal that is too low and 
out of the range of adjustment provided by the trimmer.

	Please remember that the low frequency response of the 
receiver is increased when the audio gain control is employed at 
the lower end of its range.  This is the result of the auto 
response circuit.  Increasing the audio gain control setting to a 
position past straight up and reducing the RF gain will make it 
possible to obtain the same volume level with less low frequency 
response and usually better signal-to-noise ratio.  If it is 
desirable to reduce some of the low frequency response at the lower 
settings of the audio volume control, the auto response feature may 
be dispensed with by merely short circuiting resistor R47, 47 ohms.  
This results in removing the feedback which provided the better low 
frequency response.

					Very truly yours,

				THE HAMMARLUND MFG. CO., INC.

					Frank I. Lester, W2AMJ
					Sales Manager

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen. With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed. I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals. Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act. . From her very beginning, the Church has professed faith in the Lord, crucified and risen, and has gathered the fundamental contents of her belief into certain formulas. The central event of the death and resurrection of the Lord Jesus, expressed first in simple formulas and subsequently in formulas that were more developed,1 made it possible to give life to that uninterrupted proclamation of faith, in which the Church has handed on both what had been received from the lips of Christ and from his works, as well as what had been learned "at the prompting of the Holy Spirit".2 The same New Testament is the singular witness of the first profession proclaimed by the disciples immediately after the events of Easter: "For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures; that he was buried; that he was raised on the third day in accordance with the Scriptures; that he appeared to Cephas, then to the Twelve".3 2. In the course of the centuries, from this unchangeable nucleus testifying to Jesus as Son of God and as Lord, symbols witnessing to the unity of the faith and to the communion of the churches came to be developed. In these, the fundamental truths which every believer is required to know and to profess were gathered together. Thus, before receiving Baptism, the catechumen must make his profession of faith. The Fathers too, coming together in Councils to respond to historical challenges that required a more complete presentation of the truths of the faith or a defense of the orthodoxy of those truths, formulated new creeds which occupy "a special place in the Church's life"4 up to the present day. The diversity of these symbols expresses the richness of the one faith; none of them is superseded or nullified by subsequent professions of faith formulated in response to later historical circumstances. 3. Christ's promise to bestow the Holy Spirit, who "will guide you into all truth", constantly sustains the Church on her way.5 Thus, in the course of her history, certain truths have been defined as having been acquired though the Holy Spirit's assistance and are therefore perceptible stages in the realization of the original promise. Other truths, however, have to be understood still more deeply before full possession can be attained of what God, in his mystery of love, wished to reveal to men for their salvation.6 In recent times too, in her pastoral care for souls, the Church has thought it opportune to express in a more explicit way the faith of all time. In addition, the obligation has been established for some members of the Christian faithful, called to assume particular offices in the community in the name of the Church, to publicly make a profession of faith according to the formula approved by the Apostolic See.7 4. This new formula of the Professio fidei restates the Nicene-Constantinopolitan Creed and concludes with the addition of three propositions or paragraphs intended to better distinguish the order of the truths to which the believer adheres. The correct explanation of these paragraphs deserves a clear presentation, so that their authentic meaning, as given by the Church's Magisterium, will be well understood, received and integrally preserved. In contemporary usage, the term 'Church' has come to include a variety of meanings, which, while true and consistent, require greater precision when one refers to the specific and proper functions of persons who act within the Church. In this area, it is clear that, on questions of faith and morals, the only subject qualified to fulfil the office of teaching with binding authority for the faithful is the Supreme Pontiff and the College of Bishops in communion with him.8 The Bishops are the "authentic teachers" of the faith, "endowed with the authority of Christ",9 because by divine institution they are the successors of the Apostles "in teaching and in pastoral governance": together with the Roman Pontiff they exercise supreme and full power over all the Church, although this power cannot be exercised without the consent of the Roman Pontiff.10 5. The first paragraph states: "With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgement or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed". The object taught in this paragraph is constituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable.11 These doctrines are contained in the word of God, written or handed down, and defined with a solemn judgement as divinely revealed truths either by the Roman Pontiff when he speaks 'ex cathedra,' or by the College of Bishops gathered in council, or infallibly proposed for belief by the ordinary and universal Magisterium. These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law.12 6. The second proposition of the Professio fidei states: "I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals". The object taught by this formula includes all those teachings belonging to the dogmatic or moral area,13 which are necessary for faithfully keeping and expounding the deposit of faith, even if they have not been proposed by the Magisterium of the Church as formally revealed. Such doctrines can be defined solemnly by the Roman Pontiff when he speaks 'ex cathedra' or by the College of Bishops gathered in council, or they can be taught infallibly by the ordinary and universal Magisterium of the Church as a 'sententia definitive tenenda'.14 Every believer, therefore, is required to give firm and definitive assent to these truths, based on faith in the Holy Spirit's assistance to the Church's Magisterium, and on the Catholic doctrine of the infallibility of the Magisterium in these matters.15 Whoever denies these truths would be in a position of rejecting a truth of Catholic doctrine16 and would therefore no longer be in full communion with the Catholic Church. 7. The truths belonging to this second paragraph can be of various natures, thus giving different qualities to their relationship with revelation. There are truths which are necessarily connected with revelation by virtue of an historical relationship, while other truths evince a logical connection that expresses a stage in the maturation of understanding of revelation which the Church is called to undertake. The fact that these doctrines may not be proposed as formally revealed, insofar as they add to the data of faith elements that are not revealed or which are not yet expressly recognized as such, in no way diminishes their definitive character, which is required at least by their intrinsic connection with revealed truth. Moreover, it cannot be excluded that at a certain point in dogmatic development, the understanding of the realities and the words of the deposit of faith can progress in the life of the Church, and the Magisterium may proclaim some of these doctrines as also dogmas of divine and catholic faith. 8. With regard to the nature of the assent owed to the truths set forth by the Church as divinely revealed (those of the first paragraph) or to be held definitively (those of the second paragraph), it is important to emphasize that there is no difference with respect to the full and irrevocable character of the assent which is owed to these teachings. The difference concerns the supernatural virtue of faith: in the case of truths of the first paragraph, the assent is based directly on faith in the authority of the word of God (doctrines de fide credenda); in the case of the truths of the second paragraph, the assent is based on faith in the Holy Spirit's assistance to the Magisterium and on the Catholic doctrine of the infallibility of the Magisterium (doctrines de fide tenenda). 9. The Magisterium of the Church, however, teaches a doctrine to be believed as divinely revealed (first paragraph) or to be held definitively (second paragraph) with an act which is either defining or non-defining. In the case of a defining act, a truth is solemnly defined by an 'ex cathedra' pronouncement by the Roman Pontiff or by the action of an ecumenical council. In the case of a non-defining act, a doctrine is taught infallibly by the ordinary and universal Magisterium of the Bishops dispersed throughout the world who are in communion with the Successor of Peter. Such a doctrine can be confirmed or reaffirmed by the Roman Pontiff, even without recourse to a solemn definition, by declaring explicitly that it belongs to the teaching of the ordinary and universal Magisterium as a truth that is divinely revealed (first paragraph) or as a truth of Catholic doctrine (second paragraph). Consequently, when there has not been a judgement on a doctrine in the solemn form of a definition, but this doctrine, belonging to the inheritance of the depositum fidei, is taught by the ordinary and universal Magisterium, which necessarily includes the Pope, such a doctrine is to be understood as having been set forth infallibly.17 The declaration of confirmation or reaffirmation by the Roman Pontiff in this case is not a new dogmatic definition, but a formal attestation of a truth already possessed and infallibly transmitted by the Church. 10. The third proposition of the Professio fidei states: "Moreover, I adhere with religious submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act". To this paragraph belong all those teachings – on faith and morals – presented as true or at least as sure, even if they have not been defined with a solemn judgement or proposed as definitive by the ordinary and universal Magisterium. Such teachings are, however, an authentic expression of the ordinary Magisterium of the Roman Pontiff or of the College of Bishops and therefore require religious submission of will and intellect.18 They are set forth in order to arrive at a deeper understanding of revelation, or to recall the conformity of a teaching with the truths of faith, or lastly to warn against ideas incompatible with those truths or against dangerous opinions that can lead to error.19 A proposition contrary to these doctrines can be qualified as erroneous or, in the case of teachings of the prudential order, as rash or dangerous and therefore 'tuto doceri non potest'.20 11. Examples. Without any intention of completeness or exhaustiveness, some examples of doctrines relative to the three paragraphs described above can be recalled. To the truths of the first paragraph belong the articles of faith of the Creed, the various christological dogmas21 and marian dogmas;22the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace;23the doctrine of the real and substantial presence of Christ in the Eucharist24and the sacrificial nature of the eucharistic celebration;25the foundation of the Church by the will of Christ;26the doctrine on the primacy and infallibility of the Roman Pontiff;27 the doctrine on the existence of original sin;28the doctrine on the immortality of the spiritual soul and on the immediate recompense after death;29the absence of error in the inspired sacred texts;30the doctrine on the grave immorality of direct and voluntary killing of an innocent human being.31 With respect to the truths of the second paragraph, with reference to those connected with revelation by a logical necessity, one can consider, for example, the development in the understanding of the doctrine connected with the definition of papal infallibility, prior to the dogmatic definition of the First Vatican Council. The primacy of the Successor of Peter was always believed as a revealed fact, although until Vatican I the discussion remained open as to whether the conceptual elaboration of what is understood by the terms 'jurisdiction' and 'infallibility' was to be considered an intrinsic part of revelation or only a logical consequence. On the other hand, although its character as a divinely revealed truth was defined in the First Vatican Council, the doctrine on the infallibility and primacy of jurisdiction of the Roman Pontiff was already recognized as definitive in the period before the council. History clearly shows, therefore, that what was accepted into the consciousness of the Church was considered a true doctrine from the beginning, and was subsequently held to be definitive; however, only in the final stage – the definition of Vatican I – was it also accepted as a divinely revealed truth. A similar process can be observed in the more recent teaching regarding the doctrine that priestly ordination is reserved only to men. The Supreme Pontiff, while not wishing to proceed to a dogmatic definition, intended to reaffirm that this doctrine is to be held definitively,32 since, founded on the written word of God, constantly preserved and applied in the Tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium.33 As the prior example illustrates, this does not foreclose the possibility that, in the future, the consciousness of the Church might progress to the point where this teaching could be defined as a doctrine to be believed as divinely revealed. The doctrine on the illicitness of euthanasia, taught in the Encyclical Letter Evangelium Vitae, can also be recalled. Confirming that euthanasia is "a grave violation of the law of God", the Pope declares that "this doctrine is based upon the natural law and upon the written word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium".34 It could seem that there is only a logical element in the doctrine on euthanasia, since Scripture does not seem to be aware of the concept. In this case, however, the interrelationship between the orders of faith and reason becomes apparent: Scripture, in fact, clearly excludes every form of the kind of self-determination of human existence that is presupposed in the theory and practice of euthanasia. Other examples of moral doctrines which are taught as definitive by the universal and ordinary Magisterium of the Church are: the teaching on the illicitness of prostitution35and of fornication.36 With regard to those truths connected to revelation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicae Curae on the invalidity of Anglican ordinations.37... As examples of doctrines belonging to the third paragraph, one can point in general to teachings set forth by the authentic ordinary Magisterium in a non-definitive way, which require degrees of adherence differentiated according to the mind and the will manifested; this is shown especially by the nature of the documents, by the frequent repetition of the same doctrine, or by the tenor of the verbal expression.38 12. With the different symbols of faith, the believer recognizes and attests that he professes the faith of the entire Church. It is for this reason that, above all in the earliest symbols of faith, this consciousness is expressed in the formula 'We believe'. As the Catechism of the Catholic Church teaches: "'I believe' (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. 'We believe' (Nicene-Constantinopolitan Creed) is the faith of the Church confessed by the Bishops assembled in council or more generally by the liturgical assembly of believers. 'I believe' is also the Church, our mother, responding to God by faith as she teaches us to say both 'I believe' and 'We believe'".39 In every profession of faith, the Church verifies different stages she has reached on her path toward the definitive meeting with the Lord. No content is abrogated with the passage of time; instead, all of it becomes an irreplaceable inheritance through which the faith of all time, of all believers, and lived out in every place, contemplates the constant action of the Spirit of the risen Christ, the Spirit who accompanies and gives life to his Church and leads her into the fullness of the truth. Rome, from the offices of the Congregation for the Doctrine of the Faith, June 29, 1998, the Solemnity of the Blessed Apostles Peter and Paul. Joseph Card. Ratzinger Prefect Tarcisio Bertone, S.D.B. Archbishop Emeritus of Vercelli Secretary

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