ADDRESS OF THE LEGATES; and, founding on their own confession, shows that the corruptions and abuses which existed in the Papacy, and. In regard to all of these, it is clearly shown that the Heresies of the Papists are numerous and deadly.
ACTS OF THE COUNCIL OF TRENT
WITH THE ANTIDOTE
ADMONITION AND EXHORTATION OF THE LEGATES OF THE APOSTOLIC SEE TO THE
FATHERS IN THE COUNCIL OF TRENT
In calling them men, he means that they are devoid of the Spirit of God. But what have I to say to the charge of impeding the course of the word of God.
DECREE PUBLISHED IN THE SECOND SESSION OF THE HOLY COUNCIL OF TRENT
If so, the Council of Nice was not duly assembled, since it only gave the Legates of the Roman Church the fourth place. We loudly maintain that the sacrifice of the Mass is nothing else than an impious profanation of the Lord’s Supper.
FIRST DECREE PUBLISHED IN THE THIRD SESSION OF THE COUNCIL OF TRENT
Meanwhile, however, they will take care that the discussion and examination of the matters which may seem proper to be discussed and examined by the Council be not deferred. One might think that the venerable Fathers mean something very lofty when they talk of the spiritual armor of St.
FIRST DECREE OF THE FOURTH SESSION OF THE COUNCIL OF TRENT
Whosoever shall not receive these entire Books, with all their parts, as they are accustomed to be read in the Catholic Church, and are contained in the old Vulgate Latin edition, as sacred and canonical, and shall.
SECOND DECREE OF THE FOURTH SESSION
But if such interpreters of sacred things are to be listened to, (it is abominable to say they are,) the religion of the Egyptians will be preferable to the Christian. Still there is none of us who does not willingly submit his lucubrations to the judgment of the Church.
FIRST DECREE OF THE FIFTH SESSION OF THE COUNCIL OF TRENT,
By reason of this rule of faith, according to the tradition of the Apostles, even infants who of themselves could not have committed sin, are truly baptized for the remission of sins, in order that what they have contracted by. For “unless a man be born of water and of the Holy Spirit, he cannot enter the kingdom of God.”.
SECOND DECREE OF THE FIFTH SESSION
And they are to do this as if they were delegates of the Apostolic See. As the rest are of the same description, there is no use in wasting good time in the discussion of such trifling.
SIXTH SESSION OF THE COUNCIL OF TRENT
The Holy Council declares that to understand the doctrine of Justification properly and purely, it is necessary for every one to
To which it was owing:, that our Heavenly Father, the Father ofmercies, and God of all consolation, when that blessed fullness of the.
To which it was owing:, that our Heavenly Father, the Father of mercies, and God of all consolation, when that blessed fullness of the
In these words there is an implied description of the Justification of the ungodly, viz., that it is a translation from that state in which man, the son
The Council declares that the commencement of this Justification in adults is to be derived from the preventing grace of God through Jesus
Men are disposed to righteousness when awakened and aided by divine grace, and conceiving faith from hearing, they are freely moved
This preparation or disposition is followed by Justification, which isnot the mere forgiveness of sins, but also Sanctification, and the renewal of.
This preparation or disposition is followed by Justification, which is not the mere forgiveness of sins, but also Sanctification, and the renewal of
This faith, before the sacrament of baptism, catechumens, in accordance with the tradition of the Apostles, seek from the Church when they seek faith producing eternal life; which life faith cannot produce without hope and charity. IN WHAT WAY IT IS TO BE UNDERSTOOD THAT THE UNGODLY MAN IS JUSTIFIED BY FAITH, AND FREELY.
When the Apostle says that a man is Justified by Faith, and Freely, the words, are to be understood in that sense which the perpetual sense of
When the Apostle says that a man is Justified by Faith, and Freely,the words, are to be understood in that sense which the perpetual sense of.
But although it is necessary to believe that sins neither are remitted, nor have ever been remitted, except freely by the Divine mercy through Christ,
For as no pious man ought to doubt of the mercy of God, the merit of Christ, and the virtue and efficacy of the sacraments, so every one, while he beholds his own weakness and disinclination, may be in fear and dread respecting his own gracious state; seeing that no man can know with a certainty of faith, as to which there can be no lurking error, that he has obtained the grace of God. Having been thus justified and become the friends and of the householdof God, going on from strength to strength, they are, as the Apostle says,.
Having been thus justified and become the friends and of the household of God, going on from strength to strength, they are, as the Apostle says,
No man, however justified, should think himself free from the
Again, Peter, the prince of the Apostles, says, “Endeavor by good works to make your calling and election sure, for so doing, you will never sin.”. No man also, so long as he lives in this mortal life, should presume sofar on the secret mystery of Predestination as to determine for certain that.
No man also, so long as he lives in this mortal life, should presume so far on the secret mystery of Predestination as to determine for certain that
The same is true in regard to the gift of Perseverance, of which it is written, “He who perseveres unto the end shall be saved:” a thing indeed
Those who, after receiving the grace of Justification, have fallen through sin, may again be justified, when God arousing them by the
Of this penitence it is written, “Remember, whenever ye have fallen, repent and do the first works.” Again, “The sorrow which is according to God worketh repentance for a stable salvation.” And again, “Repent, and bring forth fruits worthy of repentance.”. In opposition to the craftiness of certain men who, by smoothspeeches and fair words, seduce the hearts of the simple, it is to be.
OF THE FRUIT OF JUSTIFICATION, THAT IS, OF THE MERIT OF GOOD WORKS, AND OF THE NATURE OF MERIT ITSELF.
To men justified in this way, whether they have constantly
And as we all offend in many things, every one of us ought to have before his eyes, besides mercy and goodness, judgment and severity; nor ought any one, though he may not be conscious of anything, to judge himself, since the whole lives of men must be tried and judged not by human judgment, but by the judgment of God, who will bring to light the hidden things of darkness, and manifest the counsels of the heart: and then shall every one have praise of God, who, as it is written, will render to every man according to his works. Whosoever shall say that a man can be justified by his works, which aredone either by the powers of human nature or the teaching of the law.
Whosoever shall say that a man can be justified by his works, which are done either by the powers of human nature or the teaching of the law
Council to subjoin the following Canons, that all may know not only what they ought to hold and follow, but also what to shun and avoid.
Whosoever shall say that Divine grace by Jesus Christ is given for this purpose only, that men may be able to live righteously and merit eternal
Whosoever shall say that without the preventing inspiration of the Holy Spirit and His assistance, man can believe, hope, love, or repent, so
Whosoever shall say that the free-will of man, moved and excited by God, does not at all co-operate with God when exciting and calling, that
Whosoever shall say that the free-will of man was lost and extinguished after Adam’s sin, or that it is a thing of name merely, or a name without a
Whosoever shall say that it is not in the power of man to make hisways evil, but that God produces bad works as well as good, not.
Whosoever shall say that it is not in the power of man to make his ways evil, but that God produces bad works as well as good, not
Whosoever shall say that all the works which are done before justification, on whatever account they may be done, are truly sins, and
Whosoever shall say that the fear of hell, by which we flee to the mercy of God, grieving for our sins, or by which we abstain from sinning,
Whosoever shall say that the wicked is justified by faith alone, in such a sense that nothing else is required in the way of co-operation to obtain
Whosoever shall say that men are justified without the righteousness of Christ, by which He merited for us, or that by that righteousness they are
Whosoever shall say that men are justified by the mere imputation of Christ’s righteousness, or by the mere remission of sins, exclusive of grace
Whosoever shall say that justifying faith is nothing else than trust in the Divine mercy forgiving sins by Christ, or that this trust is the only
Whosoever shall say that for any man to obtain the remission of sins, it is necessary to believe for a certainty and without any hesitancy, as to
Whosoever shall say that a man is absolved from his sins, or justifiedby the mere circumstance of believing for a certainty that he is absolved or.
Whosoever shall say that a man is absolved from his sins, or justified by the mere circumstance of believing for a certainty that he is absolved or
Whosoever shall say that a man regenerated or justified, is bound in faith to believe that he is certainly in the number of the predestinated, let
Whosoever shall say that he holds it absolutely and infallibly certain that he shall[have the great gift of perseverance even unto the end, if he has
Whosoever shall say that the grace of justification falls to none but those predestinated unto life, and that all others who are called are called
Whosoever shall say that nothing is commanded in the gospel except faith; that other things are indifferent, being neither commanded nor
Whosoever shall say that a justified man, however perfect, is not bound to the observance of the commandments of God and the Church,
Whosoever shall say that Jesus Christ was given by God to man as a Redeemer in whom they may trust, but not as a lawgiver whom they are
Whosoever shall say that a justified man, even without the special assistance of God, is able to persevere in received righteousness, or with
Whosoever shall say that received righteousness is not preserved and even is not increased in the view of God by good works, that works
Whosoever shall say that in every work whatever the just man sins, at least venially, or, which is more intolerable, mortally, and thereby
Whosoever shall say that the righteous ought not, for the good works which may have been done in God, to expect and hope for eternal
Whosoever shall say that he who has fallen after baptism cannot rise again by the grace of God, or that he may indeed, but by faith alone,
Whosoever shall say that after the grace of justification has been received, the guilt or liability to eternal punishment is so remitted to every
Whosoever shall say that a justified man sins when, he does good works with a view to eternal reward, let him be anathema
For example: — The light of the sun, though never unaccompanied with heat, is not to be considered heat. But it is not strange that this certainty, which the Spirit of God seals on the hearts of the godly, is unknown to sophists.
ANTIDOTE TO THE CANONS OF THE COUNCIL OF TRENT
What will become of the Prophets and Apostles who gave no heed to such masters. If the inheritance were of the law, faith would be made void and the promise abolished.
SEVENTH SESSION OF THE COUNCIL OF TRENT
Whosoever shall say that the Sacraments of the New Law were not all instituted by our Lord Jesus Christ, and are either more or fewer than
Whosoever shall say that these said Sacraments of the New Law differ not from the Sacraments of the Old Law, except that the ceremonies are
Whosoever shall say that these seven Sacraments are so equal among themselves, that no one is in any respect of greater dignity than another,
Whosoever shall say that the Sacraments of the New Law are not necessary to salvation, but superfluous, and that without them or a with
Whosoever shall say that these Sacraments were instituted for the sakeof nourishing faith alone, let him be anathema.
Whosoever shall say that these Sacraments were instituted for the sake of nourishing faith alone, let him be anathema
Whosoever shall say that the Sacraments of the New Law do not contain the grace which they signify, or do not confer grace itself on those
Whosoever shall say that grace is not given by Sacraments of this kind, always and to all, as far as depends on the part of God, although
Whosoever shall say that by these Sacraments of the New Law grace is not conferred, ex opere operato, (from the work performed,) but that
Whosoever shall say that in the three Sacraments, namely, Baptism, Confirmation, and Orders, there is not impressed on the soul a character,
Whosoever shall say that all Christians have right to administer the word and all the Sacraments, let him be anathema
Whosoever shall say that in ministers, when they perform and
Whosoever shall say that a minister, in a state of mortal sin, provided he has observed all the essentials which pertain to the performing and
Whosoever shall say that the received and approved Rites of the Catholic Church, accustomed to be used in the solemn administration of
Whosoever shall say that the Baptism of John had the same three as the Baptism of Christ, let him be anathema
Whosoever shall say that true and natural water is not of necessity in baptism, and shall accordingly give some metaphorical twist to those
Whosoever shall say that in the Roman Church (which is the mother and mistress of all Churches) there is not the true doctrine of the
Whosoever shall say that the baptism, which is also given by heretics in the name of the Father, and of the Son, and of the Holy Spirit, with the
Whosoever shall say that baptism is free, i.e., not necessary to salvation, let him be anathema
Whosoever shall say that a baptized person cannot lose grace, even though he will it, how much soever he may sin, if he be not unwilling to
Whosoever shall say that the baptized become by baptism itself only debtors to faith alone, but not to observe the whole Law of Christ, let him
Whosoever shall say that the baptized are free from all the precepts of the Holy Church, which have been either written or handed down, so
Whosoever shall say that the received and approved Rites of theCatholic Church, accustomed to be used in the solemn administration of. Whosoever shall say that men are to be recalled to the remembrance ofthe baptism they received, so that they may understand that all the vows.
Whosoever shall say that men are to be recalled to the remembrance of the baptism they received, so that they may understand that all the vows
Whosoever shall say that all the sins which are done after baptism are either discharged or made venial by the mere remembrance and faith of
Whosoever shall say that true and duly conferred baptism is to be repeated to him who has denied the faith of Christ among infidels, after he
Whosoever shall say that no man is to be baptized, unless at that age at which Christ was baptized, or at the very point of death, let him be
Whosoever shall say that infants, in respect they have no act (capacity) of believing, are not to be counted among believers after they
Whosoever shall say that such infants, when they grow up, are to be interrogated whether they are willing to ratify what their godfathers
Whosoever shall say that the Confirmation of Baptism is an idle
Paul testifies that they then partook of the same spiritual food and the same spiritual drink. In regard to the whole body of the Church, we commend it to the care of its Lord.
THE ADULTERO-GERMAN INTERIM
THE TRUE METHOD OF GIVING PEACE TO CHRISTENDOM,
REFORMING THE CHURCH
THE INTERIM, OR DECLARATION OF RELIGION,
HIS IMPERIAL MAJESTY CHARLES V
OF THE CONDITION OF MAN BEFORE THE FALL
- God at first created man after his own image and likeness,
- Had he used this his freedom rightly, and obeyed the commands which God had given him, he would have preserved the blessings which he had
Seeing then that the soul of man was so well constituted, God left himso far in the hand of his own counsel, (<211501>Ecclesiastics 15,) that he had so far in the hand of his own counsel, (<211501>Ecclesiastics 15,) that he had no less power to choose good than evil. Had he used this his freedom rightly, and obeyed the commands whichGod had given him, he would have preserved the blessings which he had God had given him, he would have preserved the blessings which he had received, and righteousness for himself and all his posterity, and nothing would have been wanting to him and his posterity for living well and happily: no hunger, nor thirst, nor cold, nor heat, nor pain, nor disease, nor death would have afflicted him: in short, he would have avoided all vice and sin, nor from them as the wages of sin would any danger have been brought to him and his posterity.
OF THE CONDITION OF FALLEN MAN
- But after our first parent did contrary to what God had commanded,
- And though such a man retains freedom of will, though weak and injured, and from it as from a fountain both the moral virtues of the
- And that in man thus depraved by original sin, so long as nature only continues and is not renewed by grace, along with depraved concupiscence
In the case of the former, however, they are employed by God for discipline, whereas they are inflicted as punishment on the unrighteous and ungodly. And that in man thus depraved by original sin, so long as nature onlycontinues and is not renewed by grace, along with depraved concupiscence continues and is not renewed by grace, along with depraved concupiscence Satan also reigns, who holds him bound with the chains of his slavery, and works in him so that he corresponds in his desires, doing the will and mind of the flesh, and crowns the original sin which he drew from his parents with actual sins, and is, as the Apostle says, (<490201>Ephesians 2,) a child of wrath, so that if he dies in this his most wretched condition, being at length thrown into hell by the just judgment of God, he there suffers eternal punishments, so that, as it is written by Isaiah, neither is his fire extinguished nor does his worm die.
OF REDEMPTION BY OUR LORD JESUS CHRIST
OF JUSTIFICATION
- Now he who is redeemed by the precious blood of Christ, and to whom the merits of Christ’s passion are applied, is forthwith justified, that is,
- This is that true method of inherent righteousness which David longed for when he uttered the wish — “Create in me a clean heart, O God, and
- And though this righteousness, which flows from the fountain of the law of the Spirit, is far more abundant than was the righteousness of the
- Seeing, then, that man, while he lives in this life, does not obtain the full perfection of inherent righteousness, Christ of a truth, who was made to
And though this righteousness, which flows from the fountain of thelaw of the Spirit, is far more abundant than was the righteousness of the law of the Spirit, is far more abundant than was the righteousness of the scribes and Pharisees, (<400501>Matthew 5; <480501>Galatians 5,) yet in those who are endued with it, concupiscence nevertheless wars with the Spirit, so long as we live here. The merit of Christ, and the inherent righteousness to which we are renewed by the gift of charity, indeed concur — the inherent.
OF THE UTILITY AND THE FRUITS OF JUSTIFICATION
- Likewise, those who are justified are adopted by God as sons, that, as Paul testifies, they are heirs of the eternal Father in heaven, and co-heirs of
OF THE MEANS BY WHICH A MAN RECEIVES JUSTIFICATION
- Although God, not by works of righteousness Which man hath done, but according to his own mercy, justifies him, and that freely,
- Farther, the same divine grace moves the mind toward God by Christ, as this is the method of faith by which man, believing without hesitation,
- He who thus believes and, from fear of the divine justice by which he is beneficially alarmed, has turned to consider the mercy of God, and
He who thus believes and, from fear of the divine justice by which he isbeneficially alarmed, has turned to consider the mercy of God, and beneficially alarmed, has turned to consider the mercy of God, and. With such faith towards God, (<480301>Galatians 3; <450301>Romans 3,) whosoever leans on the divine mercy and merit of Christ, and commits himself to the same, receives the promise of the Spirit, and is so justified by faith in God, according to Scripture, that not only is sin forgiven him, but he is also sanctified and renewed by the Holy Spirit: for that faith obtains the gift of the Holy Spirit, by whom love is shed abroad in our hearts.
OF CHARITY AND GOOD WORKS
- Charity, which is the end of the commandment and fulfilling of the law, as soon as it enters justification is fruitful, and now includes in itself the
- From this greatest gift of God, which the more it increases in us the more our old man is impaired, the good works which flow as from a
- And the justified having now become as the servants of righteousness, exhibiting their members as the servants of righteousness unto
- As to what remains, although the works commanded by God as
- In short, works of supererogation, which are done above what is
This is that justification by works of which James, the brother of the Lord, speaks. These Christ himself condemns as the leaven of the Pharisees; those the Holy Spirit recommends in the Scripture, saying,.
OF CONFIDENCE IN THE FORGIVENESS OF SINS
- Then care must be taken that we do not either make men too secure and confident in themselves, or drive them by anxious doubting to despair
As to what remains, although the works commanded by God as. necessary to salvation, are especially to be urged according to the words of Christ, “If thou wouldest enter into life keep the commandments,”. lt;401901>. Matthew 19,) those things which, superadded to the precepts, are either piously or honestly received, are themselves also to be.
OF THE CHURCH
- It now seems proper to treat of the Church, which is the whole body of the faithful in Christ, unto which the Holy Spirit so gathers and joins
- For this Church our Lord Jesus Christ gave himself, that he might sanctify it, cleansing it by the laver of the water of life in the word, that he
- The nature of this communion is, that as the Spirit of Christ descends from him, as Head, into his own body, that is, permeates the Church and
- And although the Church, as consisting of such members as live in love, is composed of saints only, and so far spiritual and invisible, yet it is also
- To this same Church belongs the word of God, which flows into the ear;
- Those things which pertain to the sensible and external part of the Church ought to be subservient to the perfecting of saints, to the work of
- Miserable indeed is the condition of those who languish under mortal sin, and who, removed from spiritual communion, live in peril of eternal
- But schismatics, heretics, and those revolting from the Christian faith, as they are separated not only from the spiritual, but also from the
And although they lose the grace of the communion of saints, and of the spiritual Church, they. Miserable indeed is the condition of those who languish under mortalsin, and who, removed from spiritual communion, live in peril of eternal sin, and who, removed from spiritual communion, live in peril of eternal damnation; but still, as they may hear the word and use the sacraments usefully as instruments of Divine grace, they may be more easily restored to the communion of the Church, especially as, even in the external.
OF THE MARKS AND SIGNS OF THE TRUE CHURCH
- And since there are various bodies of men which associate together, it is of importance to know the marks and signs by which the Church is
- The third sign is unity, which is maintained by the bond of love and peace, and so joins the members of the Church together, that they not only
- The fourth sign of the true Church is, that it is catholic and universal;
Ask of me, and I will give thee the heathen for thine inheritance, and the utmost ends of the earth for thy possession.”. Many will come unto me from the east and from the west, and sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven.”.
OF THE AUTHORITY AND POWER OF THE CHURCH
- Although the Scripture, as Christ says, cannot be broken, and is therefore immovable, and greater than all human authority, still the
- And as the Church always had power and authority in this matter, so had it also of interpreting, and so of exploring and extracting, doctrines
- It is likewise clear that the power of restraining and excommunicating belongs to the Church, and that by the appointment of Christ:, as to the
- She has also the power of giving judgment. For when the right of restraining is possessed, the power of deciding cannot be wanting
- And if doubtful questions arise in the Church, she has the power of judging of the same, and decreeing, and that by a Council, and what this
- And as is perceived from the same Council of Jerusalem, the Church has also power to frame Canons, and that for the advantage of the Church,
The Church, besides, has traditions brought down from Christ and his Apostles by the hands of the Bishop, even to our own times. He who tears them up denies that she is the pillar and ground of the truth.
OF THE MINISTERS OF THE CHURCH
- The Church has a divinely delivered doctrine which is to be taught to the people. She has also external sacred rites which are to be handled and
- Accordingly, in the time of the Apostles, power to perform the offices of the Church was given, not to all but to certain persons only, and those
OF THE SUPREME PONTIFF AND BISHOPS
- And that the Church which belongs to one head, that is, is the one body of Christ, ought to be more easily kept in unity, though she has many
- The Supreme Pontiff, therefore, who holds the chair of Peter, with the right with which Peter received it from Christ, when he said, “Feed my
Christ, in giving this plenitude of power to Peter and his successors, seems not to have withdrawn part of that care from the other bishops, but to have wished them to be, by divine right, true bishops of their churches and dioceses.
NOT THE SACRAMENTS IN GENERAL
- The Sacraments were instituted by divine authority, chiefly for two reasons. The one is that they might be certain marks and signs of that great
- The other reason is, that they may not only signify but also sanctify and confer the invisible grace of God, not by the proper virtue of external
OF BAPTISM
- And first, indeed, as it is necessary to man for salvation, that he be Regenerated into a new creature, seeing that otherwise he is by nature a
- This Sacrament, therefore, washes, sanctifies, justifies us: this
- With regard to the form of words, without which the mystery cannot be completed, Christ delivered it to the Apostles, when he enjoined them to
- To us, indeed, it seems that it tends very greatly to excite the faith and promote the comfort of adults, that they understand that those who are
- In regard to the office of Baptism, though it belongs chiefly to Priests, yet a Layman may rightly and usefully baptize, in case of necessity: and if
- But though Baptism takes away all our defilement’s, according to the Scripture, it does not, however, take away all the languor of vitiated
- Herein, however, the efficacy of Baptism fails us not, in that it not only has at once taken away the guilt of every sin, but in opposition to the
With regard to the form of words, without which the mystery cannot becompleted, Christ delivered it to the Apostles, when he enjoined them to completed, Christ delivered it to the Apostles, when he enjoined them to baptize in the name of the Father, and the Son, and the Holy Spirit. On this command, as often as Baptism is conferred, both the faith of the recipient, if he is adult, and in the case of infants, the faith both of those engaging and confessing for them, and of the whole Church, and the word of the officiating Minister, lean, inasmuch as he says,.
OF CONFIRMATION
- And as it is necessary for the corporeal life of man, not only to be born and be, but also to grow and be nourished, so it is necessary to him for
- And although, at the beginning, the Sacrament of Confirmation was only celebrated by the laying on of hands, yet the Church, immediately’
- The virtue of this Sacrament, therefore, is, that those who are confirmed by it receive the Holy Spirit, by which they may be able to walk and
- But as most of those who are baptized are infants, and do not by themselves give forth a profession of faith, it will be proper that when as
The virtue of this Sacrament, therefore, is, that those who are confirmedby it receive the Holy Spirit, by which they may be able to walk and by it receive the Holy Spirit, by which they may be able to walk and persevere in the ways of salvation, and happily resist the temptations and snares of the devil, the world, and the flesh. This isapproved by the consent of the whole Catholic Church and the practice of approved by the consent of the whole Catholic Church and the practice of the Apostles.
OF THE SACRAMENT OF PENANCE
- And since the Regenerate often fall into grievous crimes, Christ instituted the Sacrament of Penance, which, after Baptism, is as it were
- But as the Priest has authority not only to remit, but also to bind, both having been at the same time divinely delivered, he seems to receive the
- Wherefore as the remedy of Penance has been pointed out as a cure for the faults of men, the Confession also of the penitent, with an enumeration
- Then although that Satisfaction which expiates the guilt and eternal punishment; is to be attributed to Christ alone, the satisfaction which
- But to return to the Absolution of the Priests, in which the power of the Sacrament of Penance consists. The form and the words ought to be
Then although that Satisfaction which expiates the guilt and eternalpunishment; is to be attributed to Christ alone, the satisfaction which punishment; is to be attributed to Christ alone, the satisfaction which consists in the fruits of Penitence, especially fasting, alms, and prayer, whether undertaken of ourselves, or enjoined by the clergy and dispensers of the sacraments, if performed in faith and charity, cuts off the causes of sin, and cures the remains of sin, and either takes away or mitigates the temporal punishment, and, in fine, operates as an example. The form and the words ought to be such that he who confesses may be able to hear and understand that his sins are forgiven by the benefit, merit, and power of Christ, according to the institution and the words,.
OF THE SACRAMENT OF THE EUCHARIST
- The form of this Sacrament are those solemn words which Christ himself uttered, “This is my body:” and again, “For this is the cup of my
- But if we give as much as we ought to Christ and his word, there is no doubt that as soon as these words are added to the bread and the wine, the
- Hence it is the more necessary to take heed that this Sacrament be not received unworthily. For it is written,
- The Eucharist has the power of strengthening in spiritual good, for which assuredly there is no room, unless the purging away of sins has
But to return to the Absolution of the Priests, in which the power ofthe Sacrament of Penance consists. Let him who wishes to receive life change his life; for if lie change not his life, he will receive life for judgment, and he is more corrupted by it than cured, more killed than made live.” Wherefore the custom of the Church is to be approved, which does not bring a man to the Sacrament of the Eucharist before the Sacrament of Penance has cleansed him.
OF SACRED UNCTION
- The Sacraments which we have already explained undoubtedly confer great and multiplied belief its on the human race. They either regenerate
- The mode in which this mystical and salutary Unction behooves to be administered was promulgated by the Apostle James
- In how high estimation ought the testimony of this brother of the Lord to be in the Church? We say testimony, but it is rather a proclamation
- The Apostle James insinuates that this Sacred Unction is to be administered only to the sick, and this the other Apostles observed; not,
Unction: And this is the more perilous, the greater the danger to which the sick man is exposed, in regard not only to his body but also to his soul, danger into which he is brought by the powers of darkness, inasmuch as at the last moments of life they, as it were, set all their engines at work to extinguish the salvation of the man, endeavoring to break his courage by incredible terrors, and drive him to despair. The Apostle James insinuates that this Sacred Unction is to beadministered only to the sick, and this the other Apostles observed; not, administered only to the sick, and this the other Apostles observed; not, however, in all, but only in dangerous sicknesses, and when a fatal termination is feared is this mystical Unction to be practiced.
OF THE SACRAMENT OF ORDERS
- In regard to the ministers of the Church, the greater they are the more do they need the gift and grace of God; for although all Christians are Priests,
- This Sacrament of Orders is founded on the words of Christ,
Under the one falls the ministry of the divine word, the administration of the Sacraments, and the ordering of the Churches for edification; under the other falls the power of. The Orders which the Catholic Church recognizes are these seven — Presbyters, Deacons, Subdeacons, Accolyres, Readers, Exorcists, Ostiarii, to whom distinct offices, and those either necessary or useful to the Churches, ought to be assigned; so that it is very obvious that he deserves ill of the Christian Church who either abolishes or spurns these Orders.
OF THE SACRAMENT OF MATRIMONY
- God instituted Marriage in Paradise, that thus a male and female might be united as perpetual and undivided companions for life, according to the
- But although Marriage was instituted for this strict companionship, yet, under the law of the Fathers, marriages had degenerated from their first
- The special conditions of Christian Marriage, therefore, are proved by clear passages of holy writ to be these: The one is, that Marriage be that of
- Since Christ then made Marriage both by his own grace, and bound it, as it were, with a faster chain, as Christ is the one spouse of one Church, and
- And since God cherishes Marriage by his grace, and also approves when spouses contract marriage together, a strong ground is given to hope that
The divorce Moses permitted to the people, because of the hardness oftheir hearts, thinking it a lesser evil that. Moses, because of the hardness of your hearts, allowed you to put away your wives; but from the beginning it was not so.
