"Even if you lacked mortal sins, to go often to Confession would be beneficial counsel. To those who are sorry for what they have done and confess, our kind and generous God not only grants the forgiveness of sins that they need, but even adds more grace" (St. Thomas of Villanova).Tuesday, March 6, 2007
"Even if you lacked mortal sins, to go often to Confession would be beneficial counsel. To those who are sorry for what they have done and confess, our kind and generous God not only grants the forgiveness of sins that they need, but even adds more grace" (St. Thomas of Villanova).Monday, March 5, 2007
This stational church is built above the very house of the third successor of St. Peter, whose name is found in the Roman Canon — St. Clement. This parish church of Rome established in the fifth century is a most faithful example of the old Roman basilicas. Under the high altar are the remains of the martyr, Ignatius of Antioch, as well as, St. Clement.
Sts. Clement and Ignatius are true heroes, as their martyr-blood became the "seed of Christians." Clement and Ignatius—kindness and fire—symbols of Him, who is kindness to men of good will, though their sins be red as scarlet; kindness and forgiveness to all, who in the spirit of Daniel, turn to Him and pray: "We have sinned, we have committed iniquity, O Lord, against all Thy justice. Let Thy wrath and Thy indignation be turned away, I beseech Thee, from Thy city Jerusalem and from Thy holy mountain … for it is not for our justification that we present our prayers before Thy face, but for the multitude of Thy tender mercies."With St. Clement we will offer "the Sacrifice of propitiation and praise. May it render us worthy of God's protection."
Let us pray: Grant we beseech Thee, O Almighty God, that Thy family, while afflicting the flesh by fasting from food, may follow justice and abstain from sin. Through Christ, Our Lord. Amen.
Sunday, March 4, 2007
In the Piazza della Navicella (which gets its name from the fountain built around the marble model of a ship) is the Church of St. Mary in Dominica—an ancient church founded around the year 600.Dom Gueranger writes of this stational Church:
The purpose of this Holy Season is to transfigure us. The transfiguration of Christ, the Head, is the beginning and source of the transfiguration of His Body, the Church, and of every member of the Church.
The stational protectress today is our glorious Mother herself—Sancta Maria in Dominica—the grandest "transfiguration" accomplished by Christ, the Savior. To her maternal love and prayers we commend ourselves and so keep this second Sunday of Lent that we may merit to hear also from her lips: "This is my beloved Son in whom I am well pleased."
Let us pray: O God, who sees that we have no power whatever from ourselves, keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities, which may happen to the body and from all evil thoughts, which may hurt the soul. Through Christ, Our Lord. Amen.
The Station at Rome is in the church of St. Mary in Dominica, on Monte Celio. Tradition tells us that in this basilica was the diaconicum of which St. Laurence had charge, and from which he distributed to the poor the alms of the Church.
Saturday, March 3, 2007
I did not want to add any additional publicity to this blasphemy, but in light of recent news and in hopes that this post will help combat this new heresy, I have decided to write on the program that will air tomorrow on the Discovery Channel. This program is called the "Lost Tomb of Jesus".
The blasphemous "Lost Tomb of Jesus" is a documentary produced by James Cameron, director of the motion-picture Titanic and others. This documentary claims that archaeologists have found the bones of the family of Jesus including Jesus, Mother Mary, Mary Magdalen (again falsely claimed to be his wife), and a child who they claimed was Jesus's son! All of this is blasphemy against all the Catholic Church has represented for over 2000 years! Also, note that the tomb is not a new discovery - it was discovered 30 years ago in Jerusalem.
The problem is that people will never find the remains of Jesus, Mary, or Jesus's son. First, Jesus never had a son! Secondly, Mary and Jesus are now in Heaven body and soul. Our Lord ascended into Heaven forty days after His Resurrection. Mary was assumed body and soul into Heaven at the end of her earthly life. The doctrines of the Ascension and Assumption have been cornerstones of Christian belief since the time of the Apostles!
An inscription at the tomb is claimed to read in Aramaic: "Jesus the son of Joseph". However, experts including Richard Bauckham, David Mavorah and Amos Kloner have responded by asserting the name of Jesus was common in archaeological inscriptions. Kloner, professor of archaeology at Bar-Ilan University in Israel who wrote the original excavation report on the site, has said, "I published all the details in...1996, and I didn't say it was the tomb of Jesus' family." Even some secular scholars are not backing the ridiculous claims of the documentary.
A very extensive rebuttal of this heresy is available at Extreme Theology. Secondly, I am not going to waste my time and watch this program. I have written The Discovery Channel and complained about this program. I ask others to do likewise.
Read more >>
The blasphemous "Lost Tomb of Jesus" is a documentary produced by James Cameron, director of the motion-picture Titanic and others. This documentary claims that archaeologists have found the bones of the family of Jesus including Jesus, Mother Mary, Mary Magdalen (again falsely claimed to be his wife), and a child who they claimed was Jesus's son! All of this is blasphemy against all the Catholic Church has represented for over 2000 years! Also, note that the tomb is not a new discovery - it was discovered 30 years ago in Jerusalem.
The problem is that people will never find the remains of Jesus, Mary, or Jesus's son. First, Jesus never had a son! Secondly, Mary and Jesus are now in Heaven body and soul. Our Lord ascended into Heaven forty days after His Resurrection. Mary was assumed body and soul into Heaven at the end of her earthly life. The doctrines of the Ascension and Assumption have been cornerstones of Christian belief since the time of the Apostles!
An inscription at the tomb is claimed to read in Aramaic: "Jesus the son of Joseph". However, experts including Richard Bauckham, David Mavorah and Amos Kloner have responded by asserting the name of Jesus was common in archaeological inscriptions. Kloner, professor of archaeology at Bar-Ilan University in Israel who wrote the original excavation report on the site, has said, "I published all the details in...1996, and I didn't say it was the tomb of Jesus' family." Even some secular scholars are not backing the ridiculous claims of the documentary.
A very extensive rebuttal of this heresy is available at Extreme Theology. Secondly, I am not going to waste my time and watch this program. I have written The Discovery Channel and complained about this program. I ask others to do likewise.
This photo from the blog, "The Inspired Traditionalist", is of Bishop Salvatore Cordileone of the Diocese of San Diego, California celebrating a Tridentine Mass on Februrary 25, 2007, at St Mary's Church in Stamford, Ct.For more photos see the Inspired Traditionalist at the original and second post. For those photos and more as well as explanations of the Mass, see The New Liturgical Movement.
"We must avoid any exercise that has a hint of greatness and show, because there we often find pride, all the more dangerous when it is covered up and secret. On the contrary, works that are considered by people to be vile and low and of little value and dignity, are highly valued and are of great merit in the sight of God" (St Mary Magdalene de Pazzi).
"The patient and humble endurance of the cross whatever nature it may be is the highest work we have to do" (St Katharine Drexel).
Read more >>
"The patient and humble endurance of the cross whatever nature it may be is the highest work we have to do" (St Katharine Drexel).
Image Source: St. Peter's Basilica in March 2016 (c) A Catholic Life Blog
Today's Stational Church is at St. Peter's Basilica in the Vatican. For information on this devotion, see the Stational Churches of Lent Homepage. I will post on each Stational Church for Lent. Information is from the Canon Regulars of St. John Cantius:
In the past, people used to prepare with prayer and fasting throughout the night before coming to this Station, which takes place in the major church of Christendom, at the tomb of the Prince of the Apostles.Dom Gueranger remarks on this day's Stational Mass:
It was at this Station that the Pope consecrated priests, joining to the Sacrament of the Holy Eucharist that of the Ordination of Priests. The monumentality of the Basilica and the columned square, which embraces the vast crowds like immense arms, is only a framework to the great light, which from here radiates to all the world.
St. Peter, rock of the Church, bearer of the keys of God's Kingdom, great priest of Jesus Christ, holy shepherd of His flock, bless those who are called to be fishers of men.
Let us pray: Direct our actions, we beseech Thee, O Lord, by Thy inspiration and further them with Thy continual help; that every prayer of ours may begin always from Thee and through Thee likewise be ended. Through Christ, Our Lord.
Amen.
The Station is in the basilica of Saint Peter on the Vatican, where the people were wont to assemble towards evening, that they might be present at the Ordination of the priests and sacred ministers. This day was called Twelve-Lesson-Saturday, because, formerly, twelve passages from the holy Scriptures were read, as upon Holy Saturday. The Mass, during which the Ordinations were given, was celebrated during the night; so that by the time it was over, the Sunday had begun. Later on, the Ordination Mass was said early on the Saturday, as we now have it; but in memory of the ancient practice, the Gospel for Saturday is repeated on the Sunday. The same is observed on the Saturday in the Advent Ember week; because the Ordination Mass of that season was also anticipated.
Friday, March 2, 2007
Today's Stational Church is at the Church of the Twelve Apostles. For information on this devotion, see the Stational Churches of Lent Homepage. I will post on each Stational Church for Lent. Information is from the Canon Regulars of St. John Cantius:
Today we find ourselves at the Basilica dedicated to the Apostles and in particular to the Saints Philip and James the Minor, whose bodies are enclosed in a precious marble urn located under the main altar in the crypt.
Today, thirty-eight days before Easter, the Church reads to us the account of the cure of a man sick for thirty-eight years. This miracle occurred at the pool of Bethsaida. The merciful Jesus healed body and soul of this friendless sufferer. After the cure, Jesus said to him: "Behold thou art made whole; sin no more, lest some worse thing happen to thee."
This sick man is a picture of the world, especially of the pagan world—a world in a state of utter helplessness, laden with sin, steeped in despair, with no one to help it but Him who is "the expectation of all nations and their Savior." The Church entrusts us today to the Holy Apostles. In their company we will celebrate the healing mysteries. In their presence we will answer the question of the king of Apostles: "Will thou be made whole?" "I will, Lord. Save Thy servant, O my God that trusts in Thee. Give ear, O Lord, to my prayer."
Let us pray: Be gracious, O Lord, unto Thy people, and even as thou make them devoted to Thee, so mercifully revive them with Thy kind assistance. Through Christ, Our Lord. Amen.
This is another article I found on Catholic World News:
Excesses of ecumenism and a tendency to downplay the Cross of Christ reflect the spirit of the Antichrist, Cardinal Giacomo Biffi warned Pope Benedict XVI and the leaders of the Roman Curia.
In a meditation preached during the Lenten Retreat for Vatican leaders this week, the outspoken Italian cardinal cited the vision of the Russian philosopher Vladimir Soloviev. “The Antichrist presents himself as a pacifist, ecologist, and ecumenist,” he said.
I was reading Dymphna's Well this morning, and I came upon this article that I found worthy to share:
Read More
Read more >>
Father Henry Heffernan has been reinstated as a Catholic chaplain for the National Institutes of Health (NIH) after being removed for refusing to accept the NIH's call for a "generic chaplaincy", in which chaplains of various faith backgrounds would hold services for different denominations.
Heffernan was subject to openly anti-Catholic jokes after the priest insisted that only Catholic clergy can administer Catholic sacraments. NIH supervisors bragged about their determination to oust the priest.
Read More
Thursday, March 1, 2007
While visiting Overheard in the Sacristy, I found this to be a profound bit of wisdom worth contemplating during Lent:
"All things, even humiliation and death, help to save us."
Read more >>
"All things, even humiliation and death, help to save us."
Today's Stational Church is at the Church of St. Lawrence in Panisperna. For information on this devotion, see the Stational Churches of Lent Homepage. I will post on each Stational Church for Lent. Information is from the Canon Regulars of St. John Cantius:
This church was built in ancient times under the Emperor Valerian on the site of the martyrdom of Saint Lawrence (258). In its harmonious interior, at the end of the nave is a large fresco depicting the martyrdom of Saint Lawrence.
We place all our Lenten petitions in the hands of the "standard-bearer of the Roman Church"-St. Lawrence, to whose prayers and martyrdom is attributed the final triumph at Rome of the Cross over paganism—of light over darkness. May the Holy Deacon, whose heart was filled with Eucharistic fervor, accompany us on this Thursday to the reception of "the bread, which is Christ's flesh for our life for that of the whole world."
Let us pray: Mercifully look down, we beseech Thee, O Lord, upon the devotion of Thy people, that they who are mortified in the flesh by abstinence, may be refreshed in mind by the fruit of good works. We ask this Through Christ, Our Lord.
Amen.
Wednesday, February 28, 2007
I apologize for the lack of posts this week. I have been very sick, so I have not been able to post very frequently. I have slept most of the day and just logged into blogger to post on the stational churches.
I hope to resume frequent postings either this weekend or next week.
Read more >>
I hope to resume frequent postings either this weekend or next week.
Darren from My Catholic Reflections has asked for prayers for a very serious health problem. Please visit his blog and join in a novena.
Read more >>
"I would rather die than miss Communion once, unless obedience says otherwise" (St Mary Magdalene de Pazzi).
Inside St. Mary Major in 2016 (c) A Catholic Life Blog
The Importance:
St. Mary Major is important to Christendom for three reasons:
(a) It stands as a venerable monument to the Council of Ephesus (431), at which the dogma of Mary's divine Motherhood was solemnly defined; the definition of the Council occasioned a most notable increase in the veneration paid to Mary.
(b) The basilica is Rome's "church of the crib," a kind of Bethlehem within the Eternal City; it also is a celebrated station church, serving, for instance, as the center for Rome's liturgy for the first Mass on Christmas. In some measure every picture of Mary with the divine Child is traceable to this church.
(c) St. Mary Major is Christendom's first Marian shrine for pilgrims. It set the precedent for the countless shrines where pilgrims gather to honor our Blessed Mother throughout the world. Here was introduced an authentic expression of popular piety that has been the source of untold blessings and graces for Christianity in the past as in the present.
Information is from the Canon Regulars of St. John Cantius:
On the Esquiline Hill, not far from St. Peter in Chains, towers the Basilica of St. Mary Major.
If Grandiose, both in its exterior and in it interior, the Basilica was erected by Pope Sixtus III (432-440), one year after the proclamation by the Council of Ephesus of the dogma of Theotokos—Mary, Mother of God. Before being called "St. Mary Major," the ancient Romans had called it the Basilica Liberii (back to Pope Liberius (352-366). In August 352, Pope Liberius experience a vision of Our Lady and it was She, who traced out the dimensions of this church. Pope Liberius then saw with his own eyes the area of land covered in snow on which the church was to be built.
This Basilica also contains the revered image of the Madonna of St. Luke, called Salus Populi Romani.
How have I kept the first eight days of Lent? Surely, as "the glory of the Lord dwelt upon Sinai" and upon Moses, so the "right hand of His Majesty" was extended over us during the past week.
Let us pray: Graciously look down, O Lord, we beseech Thee, upon the devotion of Thy people, that they, who are mortified in body by abstinence, may be refreshed in mind through the fruit of good works. Through Christ, Our Lord. Amen.
Tuesday, February 27, 2007
Today's Stational Church is at the Church of St. Anastasia. For information on this devotion, see the Stational Churches of Lent Homepage. I will post on each Stational Church for Lent. Information is from the Canon Regulars of St. John Cantius:
Linked to this church is the tradition of the "first-light" Mass—Mass at dawn—which is celebrated in the first hours of the Christmas morning.
We keep this day in company with the widow-martyr, whose heavenly birthday the Church observes on the very birthday of the Light of the world. In the Christmas Mass "at dawn" St. Anastasia, whose name means "dawn"—the new light—is commemorated. In that "aurora Mass" and again today, the words fulgebit, fulgeat—"shine, radiate—occur.
A holy "radiating" is the fruit of a holy Lent. Everyone is called to be an "Anastasia", a new light, replenished by the light of Christ—Lumen Christi.
Let us pray: Look down upon Thy household, Lord, and grant that our souls, chastened by the mortification of the flesh, may radiate in Thy sight with the desire for Thee. Through Christ, Our Lord. Amen.
Monday, February 26, 2007
Image Source: In front of the Relics of St. Peter's Chains in the Church of St. Peter's Chains in Rome (c) A Catholic Life Blog, 2016
Today's Stational Church is at the Church of St. Peter in Chains. For information on this devotion, see the Stational Churches of Lent Homepage. I will post on each Stational Church for Lent. Information is from the Canon Regulars of St. John Cantius:
From the heart of the Roman Forum, the penitential procession climbed up the road winding up towards the Esquiline Hill and came to the church of St. Peter in Chains, also called the "Eudossian Basilica" (as it had been built in the place of another church by Eurdossia, wife of the emperor Valentinian III, to preserve in it the chains of St. Peter).
The Station of this day is at St. Peter in Chains and the Church takes us today to the divinely appointed watchman of "the lambs and sheep of Christ"—St. Peter.
The Chains, which held the shepherd of the lambs and sheep consist of forty-four links. Forty-four days separate us from Holy Thursday, the beginning of the Paschal solemnities when our "Lenten" work must be an accomplished fact.
How many links has that chain from which Christ, our good Shepherd, desires to free us in this acceptable time? We are fully aware that during this season of salvation this chain must be broken and the links thrown out—the big ones in particular. Which are your principal faults? Are you working against them?
Let us pray: Convert us, O God our salvation, that the Lenten fast may be of profit to us. Instruct our minds with heavenly discipline. Through Christ, Our Lord. Amen.
Sunday, February 25, 2007
Continuing my series on "The Canons and Decrees of the Council of Trent", I would like to start by linking to my previous article on the Fifth Session.The Sixth Session is the Decree Concerning Justification. Chapter I through XVI (Pages 29-42 in my book) are a wonderful presentation of the Catholic theology in a very scholarly manner. I know many Protestants, and I wish that they would read the Catholic Church's official, theological statements on justification since they are a source of great hope.
Here is a list of the Canons of the Council in the Sixth Session. We must still hold and belief what is taught through the Council of Trent. Many of these are very theological, so I would encourage reading them slowly and in pieces to comprehend all of the parts.
Canons:
CANON I - If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.
CANON II - If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.
CANON III - If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.
CANON IV - If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.
CANON V - If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.
CANON VI - If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.
CANON VII - If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.
CANON VIII - If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.
CANON IX - If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
CANON X - If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.
CANON XI - If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
CANON XII - If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
CANON XIII - If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.
CANON XIV - If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.
CANON XV - If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.
CANON XVI - If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.
CANON XVII - If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.
CANON XVIII - If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.
CANON XIX - If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.
CANON XX - If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.
CANON XXI - If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.
CANON XXII - If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.
CANON XXIII - lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.
CANON XXIV - If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.
CANON XXV - If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.
CANON XXVI - If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well [Page 48] doing and in keeping the divine commandments; let him be anathema.
CANON XXVII - If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.
CANON XXVIII - If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; let him be anathema.
CANON XXIX - If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.
CANON XXX - If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.
CANON XXXI - If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.
CANON XXXII - If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose [Page 49] living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.
CANON XXXIII - If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.
Canons:
CANON I - If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.
CANON II - If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.
CANON III - If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.
CANON IV - If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.
CANON V - If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.
CANON VI - If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.
CANON VII - If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.
CANON VIII - If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.
CANON IX - If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
CANON X - If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.
CANON XI - If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
CANON XII - If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
CANON XIII - If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.
CANON XIV - If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.
CANON XV - If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.
CANON XVI - If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.
CANON XVII - If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.
CANON XVIII - If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.
CANON XIX - If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.
CANON XX - If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.
CANON XXI - If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.
CANON XXII - If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.
CANON XXIII - lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.
CANON XXIV - If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.
CANON XXV - If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.
CANON XXVI - If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well [Page 48] doing and in keeping the divine commandments; let him be anathema.
CANON XXVII - If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.
CANON XXVIII - If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; let him be anathema.
CANON XXIX - If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.
CANON XXX - If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.
CANON XXXI - If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.
CANON XXXII - If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose [Page 49] living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.
CANON XXXIII - If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.
Subscribe to:
Posts (Atom)
