Sixth Session, held January 13, 1547.
Sixth Session, held January 13, 1547.
Sessio Sexta,
Sixth Session,
celebrata die XIII. Januarii
held January
DECRETUM DE JUSTIFICATIONE.
DECREE ON JUSTIFICATION.
Caput I.
Chapter I.
De naturæ et legis ad justificandos homines imbecillitate.
On the Inability of Nature and of the Law to justify Man.
Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturæ, sed ne Iudæi quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum.
103
by nature children of wrath
104
the servants of sin
105
Caput II.
Chapter II.
De dispensatione et mysterio Adventus Christi.
On the Dispensation and Mystery of Christ's Advent.
Quo factum est, ut cœlestis Pater, Pater misericordiarum, et Deus totius consolationis
the Father of mercies, and the God of all comfort
106
Christum Iesum, Filium suum, et ante legem et legis tempore multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Iudæos, qui sub lege erant, redimeret, et gentes, quæ non sectabantur justitiam, justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi.
fullness of the time was come
107
sent
his own Son
that he might both redeem the Jews who were under the Law
108
the Gentiles, who followed not after justice
109
proposed
through faith in his blood
110
for our sins, and not for our sins only, but also for those of the whole world.
111
Caput III.
Chapter III.
Qui per Christum justificantur.
Who are justified through Christ.
Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt; sed ii dumtaxat, quibus meritum passionis ejus communicatur. Nam, sicut re vera homines, nisi ex semine Adæ propagati nascerentur, non nascerentur injusti; cum ea propagatione, per ipsum dum concipiuntur, propriam injustitiam contrahant: ita, nisi in Christo renascerentur, nunquam justificarentur; cum ea renascentia per meritum passionis ejus gratia
He died for all
112
qua justi fiunt, illis tribuatur. Pro hoc beneficio apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum.
to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins.
113
Caput IV.
Chapter IV.
Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiæ.
A description is introduced of the Justification of the impious, and of the manner thereof in the state of grace.
Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei.
the adoption of the sons of God
114
unless a man be born again of water and the Holy Ghost, he can not enter into the Kingdom of God.
115
Caput V.
Chapter V.
De necessitate præparationis ad justificationem in adultis, et unde sit.
On the necessity, in adults, of preparation for Justification, and whence it proceeds.
Declarat præterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiæ libere assentiendo et cooperando, disponantur: ita ut, tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostræ admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia præveniri confitemur.
Turn ye to me, and I will turn to you
116
Convert us, O Lord, to thee, and we shall be converted
117
Caput VI.
Chapter VI.
Modus præparationis.
The manner of Preparation.
Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quæ divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quæ est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiæ fontem diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod et detestationem, hoc est, per eam pœnitentiam, quam ante baptismum agi oportet: denique dum proponunt suscipere baptismum inchoare novam vitam, et servare divina mandata. De hac dispositione scriptum est: Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit: et, Confide, fili, remittuntur tibi peccata tua; et: Timor
faith by hearing
118
by his grace, through the redemption that is in Christ Jesus
119
keep the commandments
He that cometh to God, must believe that he is, and is a rewarder to them that seek him
120
Be of good faith, son, thy sins
Domini expellit peccatum; et: Pœnitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti; et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii et Spiritus Sancti, docentes eos servare quæcumque mandavi vobis; denique: Præparate corda vestra Domino.
are forgiven thee
121
The fear of the Lord driveth out sin
122
Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost
123
Going, therefore, teach ye all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghost
124
Prepare your hearts unto the Lord.
125
Caput VII.
Chapter VII.
Quid sit justificatio impii, et quæ ejus causæ.
What the Justification of the impious is, and what the causes thereof.
Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ, æternæ.
an heir according to hope of life everlasting.
126
Hujus justificationis causæ sunt, finalis quidem: gloria Dei et Christi, ac vita æterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus
washes and sanctifies
127
signing
hereditatis nostræ; meritoria autem: dilectissimus unigenitus suus, Dominus noster Iesus Christus, qui cum essemus inimici, propter nimiam caritatem, qua dilexit nos, sua sanctissima passione in ligno crucis nobis justificationem meruit, et pro nobis Deo Patri satisfecit; instrumentalis item: sacramentum baptismi, quod est sacramentum fidei, sine qua nulli umquam contigit justificatio; demum unica formalis causa est justitia Dei; non qua ipse justus est, sed qua nos justos facit; qua videlicet ab eo donati, renovamur spiritu mentis nostræ, et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult et secundum propriam cujusque dispositionem et cooperationem. Quamquam enim nemo possit esse justus, nisi cui merita passionis Domini nostri Iesu Christi communicantur: id tamen in hac impii justificatione fit, dum ejusdem sanctissimæ passionis merito per Spiritum Sanctum caritas Dei diffunditur in cordibus
Spirit of promise, who is the pledge of our inheritance
128
for the exceeding charity wherewith he loved us
129
130
we
are renewed in the spirit of our mind
131
which the Holy Ghost distributes to every one as he wills
132
eorum, qui justificantur, atque ipsis inhæret: unde in ipsa justificatione cum remissione peccatorum hæc omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem: nam fides, nisi ad eam spes accedat, et caritas, neque unit perfecte cum Christo, neque corporis ejus vivum membrum efficit: qua ratione verissime dicitur, fidem sine operibus mortuam, et otiosam esse: et in Christo Iesu neque circumcisionem aliquid valere neque præputium, sed fidem, quæ per caritatem operatur. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem, vitam æternam præstantem: quam sine spe et caritate præstare fides non potest: unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata.
the charity of God is poured forth
in the hearts
133
that Faith without works is dead
134
In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity.
135
If thou wilt enter into life, keep the commandments.
136
Itaque veram et Christianam justitiam accipientes, eam ceu primam stolam pro illa, quam Adam sua inobedienta sibi et nobis perdidit,
Wherefore, when receiving true and Christian justice, they are bidden, immediately on being born again, to preserve it pure and spotless,
per Christum Iesum illis donatam, candidam et immaculatam jubentur statim renati conservare, ut eam perferant ante tribunal Domini nostri Iesu Christi, et habeant vitam æternam.
the first robe
137
Caput VIII.
Chapter VIII.
Quomodo intelligatur, impium per fidem et gratis justificari.
In what manner it is to be understood, that the impious is justified by faith, and gratuitously.
Cum vero Apostolus dicit, justificari hominem per fidem et gratis, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiæ catholicæ consensus tenuit et expressit: ut scilicet per fidem ideo justificari dicamur, quia fides est humanæ salutis initium, fundamentum et radix omnis justificationis, sine qua impossibile est placere Deo et ad filiorum ejus consortium pervenire: gratis autem justificari ideo dicamur, quia nihil eorum, quæ, justificationem præcedunt, sive fides sive opera, ipsam justificationis gratiam promeretur: si enim gratia est, jam non ex operibus: alioquin, ut idem apostolus inquit, gratia jam non est gratia.
justified by faith
freely
138
justified by faith
without which it is impossible to please God
139
freely
if it be a grace, it is not now by works
grace is no more grace.
140
Caput IX.
Chapter IX.
Contra inanem hæreticorum fiduciam.
Against the vain confidence of heretics.
Quamvis autem necessarium sit credere, neque remitti, neque remissa unquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam, et certitudinem remissionis peccatorum suorum jactanti, et in ea sola quiescenti, peccata dimitti, vel dimissa esse dicendum est, cum apud hæreticos et schismaticos possit esse, imo nostra tempestate sit, et magna contra ecclesiam catholicam contentione prædicetur vana hæc et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere justificati sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse justificatos, neminemque a peccatis absolvi ac justificari, nisi eum, qui certo credat se absolutum et justificatum esse; atque hac sola fide absolutionem et justificationem perfici, quasi qui hoc non credit, de Dei promissis, deque mortis et resurrectionis Christi efficacia dubitet. Nam, sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et
But, although it is necessary to believe that sins neither are remitted, nor ever were remitted save gratuitously by the mercy of God for Christ's sake; yet is it not to be said, that sins are forgiven, or have been forgiven, to any one who boasts of his confidence and certainty of the remission of his sins, and rests on that alone; seeing that it may exist, yea does in our day exist, amongst heretics and schismatics; and with great vehemence is this vain confidence, and one alien from all godliness, preached up in opposition to the Catholic Church. But neither is this to be asserted—that they who are truly justified must needs, without any doubting whatever, settle within themselves that they are justified, and that no one is absolved from sins and justified, but he that believes for certain that he is absolved and justified; and that absolution and justification are effected by this faith alone: as though whoso has not this belief, doubts of the promises of God, and of the efficacy of the death and resurrection of Christ. For even as no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments, even so
indispositionem respicit, de sua gratia formidare et timere potest; cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum.
each one, when he regards himself, and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which can not be subject to error, that he has obtained the grace of God.
Caput X.
Chapter X.
De acceptæ justificationis incremento.
On the increase of Justification received.
Sic ergo justificati, et amici Dei ac domestici facti, euntes de virtute in virtutem, renovantur, ut apostolus inquit, de die in diem, hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem; per observationem mandatorum Dei et ecclesiæ, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt atque magis justificantur, sicut scriptum est: Qui justus est, justificetur adhuc; et iterum: Ne verearis usque ad mortem justificari; et rursus: Videtis, quoniam ex operibus justificatur homo, et non ex fide tantum. Hoc vero justitiæ incrementum petit sancta ecclesia, cum orat: Da
domestics of God
141
from virtue to virtue
142
renewed
day by day
143
by mortifying the members
144
by presenting them as instruments of justice unto sanctification
145
He that is just, let him be justified still;
146
Be not afraid to be justified even to death;
147
Do you see that by works a man is justified, and not by faith only.
148
nobis Domine fidei, spei, et caritatis augmentum.
of justification holy Church begs, when she prays, 'Give unto us, O Lord, increase of faith, hope, and charity.'
Caput XI.
Chapter XI.
De observatione mandatorum, deque illius necessitate et possibilitate.
On keeping the Commandments, and on the necessity and possibility thereof.
Nemo autem, quantumvis justificatus, liberum se esse ab observatione mandatorum putare debet; nemo temeraria illa et a patribus sub anathemate prohibita voce uti, Dei præcepta homini justificato ad observandum esse impossibilia. Nam Deus impossibilia non jubet, sed jubendo monet et facere quod possis, et petere quod non possis, et adjuvat, ut possis. Cujus mandata gravia non sunt, cujus jugum suave est et onus leve. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum, ut ipsemet testatur, servant sermones ejus, quod utique cum divino auxilio præstare possunt. Licet enim in hac mortali vita quantumvis sancti et justi in levia saltem et quotidiana, quæ etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse justi; nam justorum illa vox est et humilis et verax: Dimitte
whose commandments are not heavy;
149
whose yoke is sweet and whose burthen light.
150
they who love him, keep his commandments
151
nobis debita nostra. Quo fit, ut justi ipsi eo magis se obligatos ad ambulandum in via justitiæ sentire debeant, quo liberati jam a peccato, servi autem facti Deo, sobrie, juste et pie viventes proficere possint per Christum Iesum, per quem accessum habuerunt in gratiam istam. Deus namque sua gratia semel justificatos non deserit, nisi ab eis prius deseratur. Itaque nemo sibi in sola fide blandiri debet, putans fide sola se heredem esse constitutum, hereditatemque consecuturum, etiam si Christo non compatiatur, ut et conglorificetur. Nam et Christus ipse, ut inquit apostolus, cum esset filius Dei, didicit ex iis, quæ passus est, obedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis æternæ. Propterea apostolus ipse monet justificatos, dicens: Nescitis, quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium? Sic currite, ut comprehendatis. Ego igitur sic curro, non quasi in incertum, sic pugno, non quasi aërem verberans, sed castigo corpus meum, et in servitutem redigo, ne forte,
Forgive us our trespasses
being
freed from sins, but made servants of God
152
living soberly, justly, and godly
153
through Jesus Christ, by whom they have had access unto this grace.
154
he suffer
with Christ, that
he may be also glorified with him.
155
Whereas he was the son of God, learned obedience by the things which he suffered, and being consummated, he became, to all who obey him, the cause of eternal salvation.
156
Know you not that they that run in the race, all run indeed, but one receiveth the prize? So run that you may obtain. I therefore so
cum aliis prædicaverim, ipse reprobus efficiar. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis. Hæc enim facientes, non peccabitis aliquando. Unde constat eos orthodoxæ religionis doctrinæ adversari, qui dicunt, justum in omni bono opere saltem venialiter peccare, aut, quod intolerabilius est, pœnas æternas mereri, atque etiam eos, qui statuunt, in omnibus operibus justos peccare, si in illis suam ipsorum socordiam excitando, et sese ad currendum in stadio cohortando, cum hoc, ut in primis glorificetur Deus, mercedem quoque intuentur æternam; cum scriptum sit: Inclinavi cor meum ad faciendas justificationes tuas propter retributionem; et de Mose dicat apostolus, quod respiciebat in remunerationem.
run, not as at an uncertainty: I so fight, not as one beating the air, but I chastise my body, and bring it into subjection; lest, perhaps, when I have preached to others, I myself should become a cast-away.
157
Labor the more that by good works you may make sure your calling and election. For doing those things, you shall not sin at any time.
158
to run in the course:
I have inclined my heart to do all thy justifications for the reward:
159
he looked unto the reward.
160
Caput XII.
Chapter XII.
Prædestinationis temerariam præsumptionem cavendam esse.
That a rash presumptuousness in the matter of Predestination is to be avoided.
Nemo quoque, quamdiu in hoc mortalitate vivitur, de arcano divinæ prædestinationis mysterio usque adeo præsumere debet, ut certo statuat, se omnino esse in numero prædestinatorum, quasi verum esset, quod justificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam, nisi ex speciali revelatione, sciri non potest, quos Deus sibi elegerit.
No one, moreover, so long as he is in this mortal life, ought so far to presume as regards the secret mystery of divine predestination, as to determine for certain that he is assuredly in the number of the predestinate; as if it were true, that he that is justified, either can not sin any more, or, if he do sin, that he ought to promise himself an assured repentance; for except by special revelation, it can not be known whom God hath chosen unto himself.
Caput XIII.
Chapter XIII.
De perseverantiæ munere.
On the gift of Perseverance.
Similiter de perseverantiæ munere, de quo scriptum est: Qui perseveraverit usque in finem, hic salvus erit; quod quidem aliunde haberi non potest, nisi ab eo, qui potens est eum, qui stat, statuere, ut perseveranter stet, et eum, qui cadit, restituere: nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiæ defuerint, sicut cœpit opus bonum, ita perficiet, operans
He that shall persevere to the end, he shall be saved;
161
162
as he has begun the
velle et perficere. Verumtamen, qui se existimant stare, videant ne cadant et cum timore, ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in jejuniis et castitate; formidare enim debent, scientes quod in spem gloriæ, et nondum in gloriam renati sunt, de pugna, quæ superest cum carne, cum mundo, cum diabolo; in qua victores esse non possunt, nisi cum Dei gratia apostolo obtemperent, dicenti: Debitores sumus non carni, ut secundum carnem vivamus; si enim secundum carnem vixeritis, moriemini; si autem spiritu facta carnis mortificaveritis, vivetis.
good work, so will he perfect it, working
to will and to accomplish.
163
think themselves to stand, take heed lest they fall
164
with fear and trembling work out their salvation
165
they are born again unto a hope of glory
166
We are debtors, not to the flesh, to live according to the flesh; for if you live according to the flesh, you shall die; but if by the spirit you mortify the deeds of the flesh, you shall live.
167
Caput XIV.
Chapter XIV.
De lapsis, et eorum reparatione.
On the fallen, and their restoration.
Qui vero ab accepta justificationis gratia per peccatum exciderunt, rursus justificari poterunt, cum, excitante Deo, per pœnitentiæ sacramentum merito Christi amissam gratiam recuperare procuraverint; hic enim justificationis modus est lapsi
As regards those who, by sin, have fallen from the received grace of Justification, they may be again justified, when, God exciting them, through the sacrament of Penance they shall have attained to the recovery, by the merit of Christ, of the grace lost: for this manner of
reparatio, quam secundam post naufragium deperditæ gratiæ tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit pœnitentiæ, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis pœnitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitæ exercitia; non quidem pro pœna æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro pœna temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua
Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained
168
a contrite and humble heart
169
pœnitentia scriptum est: Memor esto, unde excideris, age pœnitentiam, et prima opera fac. Et iterum: quæ secundum Deum tristitia est, pœnitentiam in salutem stabilem operatur. Et rursus: Pœnitentiam agite, et facite fructus dignos pœnitentiæ.
grieved the Holy Spirit
170
to violate the temple of God.
171
Be mindful whence thou art fallen; do penance, and do the first works.
172
The sorrow that is according to God worketh penance steadfast unto salvation.
173
Do penance
bring forth fruits worthy of penance.
174
Caput XV.
Chapter XV.
Quolibet mortali peccato amitti gratiam sed non fidem.
That, by every mortal sin, grace is lost, but not faith.
Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinæ gratiæ
by pleasing speeches and good words, seduce the hearts, of the innocent
175
fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners
176
adiumento abstinere possunt, et pro quibus a Christi gratia separantur.
help of divine grace, they can refrain, and on account of which they are separated from the grace of Christ.
Caput XVI.
Chapter XVI.
De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ratione.
On the fruit of Justification, that is, on the merit of good works, and on the nature of that merit.
Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt apostoli verba: Abundate in omni opere bono, scientes, quod labor vester non est inanis in Domino; non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius; et: Nolite amittere confidentiam vestram, quæ magnam habet remunerationem. Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita æterna, et tanquam gratia filiis Dei per Christum Iesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et mentis fideliter reddenda. Hæc est enim illa corona justitiæ, quam post suum certamen et cursum repositam sibi esse aiebat apostolus, a justo
Abound in every good work, knowing that your labor is not in vain in the Lord
177
for God is not unjust, that he should forget your work, and the love which you have shown in his name
178
do not lose your confidence, which hath, a great reward.
179
unto the end
180
crown of justice
fight
course, laid up
judice sibi reddendam; non solum autem sibi, sed et omnibus, qui diligunt adventum ejus: cum enim ille ipse Christus Iesus, tanquam caput in membra et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat, quæ virtus bona eorum opera semper antecedit et comitatur et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent: nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quæ in Deo sunt facta, divinæ legi pro hujus vitæ statu satisfecisse, et vitam æternam suo etiam tempore (si tamen in gratia decesserint), consequendam, vere promeruisse censeantur, cum Christus, Salvator noster, dicat: Si (quis biberit ex aqua, quam ego dabo ei, non sitiet in æternum, sed fiet in eo fons aquæ salientis in vitam æternam
for him, to be rendered to him by the just Judge, and not only to him, but also to all that love his coming.
181
If any one shall drink of the water that I will give him, he shall not thirst forever; but it shall become in him, a fountain of water springing up unto life everlasting.
182
Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignoratur aut repudiatur justitia Dei; quæ enim justitia nostra dicitur, quia per eam nobis inhærentem justificamur, illa eadem
established as our own
183
Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquæ frigidæ dederit, promittat Christus eum non esse sua mercede cariturum, et apostolus testetur, id quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum glorias pondus operari in nobis: absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino, cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quæ sunt ipsius dona. Et quia in multis offendimus omnes, unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare; quoniam omnis hominum vita non humano judido examinanda et judicanda est, sed Dei, qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo, qui, ut scriptum
184
That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory
185
in many things we all offend
186
to judge himself, even though he be not conscious to himself of any thing
187
who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man
est, reddet unicuique opera sua.
have praise from God
188
will render to every man according to his works.
189
Post hanc catholicam de justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctæ synodo hos canones subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant.
After this Catholic doctrine on Justification, which whoso receiveth not faithfully and firmly can not be justified, it hath seemed good to the holy Synod to subjoin these canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun.
DE JUSTIFICATIONE.
ON JUSTIFICATION.
Si quis dixerit, hominem suis operibus, quæ vel per humanæ naturæ vires, vel per legis doctrinam fiant, absque divina per Iesum Christum gratia posse justificari coram Deo: anathema sit.
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.
Si quis dixerit, ad hoc solum divinam gratiam per Christum Iesum dari, ut facilius homo juste vivere, ac vitam æternam promereri possit; quasi per liberum arbitrium sine gratia utrumque, sed ægre tamen et difficulter possit: anathema, sit.
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.
Si quis dixerit, sine præveniente Spiritus Sancti inspiratione atque ejus adjutorio hominem credere, sperare, diligere, aut pænitere posse, sicut
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
oportet, ut ei justificationis gratia conferatur: anathema sit.
ought, so that the grace of Justification may be bestowed upon him: let him be anathema.
Si quis dixerit, liberum hominis arbitrium a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam justificationis gratiam se disponat ac præparet; neque posse dissentire, si velit, sed veluti inanime quoddam nihil omnino agere, mereque passive se habere: anathema sit.
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-coperates towards disposing and preparing itself for obtaining the grace of Justification; that it can not refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive: let him be anathema.
Si quis liberum hominis arbitrium post Adæ peccatum amissum et extinctum esse dixerit, aut rem esse de solo titulo, imo titulum sine re, figmentum denique a Satana invectum in ecclesiam: anathema sit.
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.
Si quis dixerit, non esse in potestate hominis, vias suas malas facere, sed mala opera ita, ut bona, Deum operari, non permissive solum, sed etiam proprie et per se, adeo ut sit proprium ejus opus non minus proditio Iudæ, quam vocatio Pauli: anathema sit.
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.
Si quis dixerit, opera omnia, quæ ante justiftcationem fiunt, quacumque ratione
CANON VII.—If any one saith, that all works done before Justification, in whatsoever way they be
facta sint, vere esse peccata, vel odium Dei mereri, aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare: anathema sit.
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.
Si quis dixerit, gehennæ metum, per quem ad misericordiam Dei de peccatis dolendo confugimus vel a peccando abstinemus, peccatum esse, aut peccatores peiores facere: anathema sit.
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.
Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suæ voluntatis motu præparari atque disponi: anathema sit.
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 cooperate 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.
Si quis dixerit, homines sine Christi justitia, per quam nobis meruit, justificari, aut per eam ipsam formaliter justos esse: anathema sit.
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.
Si quis dixerit, homines justificari, vel sola imputatione justitiæ Christi, vel sola peccatorum remissione, exclusa gratia et caritate, quæ in cordibus eorum per Spiritum Sanctum diffundatur atque illis
the charity which is poured forth in their hearts by the Holy Ghost
190
inhæreat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit.
and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God: let him be anathema.
Si quis dixerit, fidem justificantem nihil aliud esse, quam fiduciam divinæ misericordiæ peccata remittentis propter Christum; vel eam fiduciam solam esse, qua justificamur: anathema sit.
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.
Si quis dixerit, omni homini ad remissionem peccatorum assequendam necessarium esse, ut credat certo, et absque ulla hæsitatione propriæ infirmitatis et indispositionis peccata sibi esse remissa: anathema sit.
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 indisposition, that his sins are forgiven him: let him be anathema.
Si quis dixerit, hominem a peccatis absolvi ac justificari ex eo quod se absolvi ac justificari certo credat; aut neminem vero esse justificatum, nisi qui credat se esse justificatum, et hac sola fide absolutionem et justiftcationem perfici: anathema sit.
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.
Si quis dixerit, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero prædestinatorum: anathema sit.
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.
Si quis magnum
CANON XVI.—If any one saith,
illud usque in finem perseverantiæ donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit.
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.
Si quis justificationis gratiam non nisi prædestinatis ad vitam contingere dixerit, reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestate prædestinatos ad malum: anathema sit.
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.
Si quis dixerit, Dei præcepta homini etiam justificato et sub gratia constitute esse ad observandum impossibilia: anathema sit.
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.
Si quis dixerit, nihil præceptum esse in evangelio præter fidem, cetera esse indifferentia, neque præcepta, neque prohibita, sed libera; aut decem præcepta nihil pertinere ad Christianas: anathema sit.
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.
Si quis hominem justificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et ecclesiæ, sed tantum ad credendum, quasi vero evangelium sit nuda et absoluta promissio vitæ æternæ sine conditione observationis
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
mandatorum: anathema sit.
observing the commandments: let him be anathema.
Si quis dixerit. Christum Iesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant: anathema sit.
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.
Si quis dixerit, justificatum, vel sine speciali auxilio Dei in accepta justitia perseverare posse, vel cum eo non posse: anathema sit.
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.
Si quis hominem semel justificatum dixerit amplius peccare non posse, neque gratiam amittere, atque ideo eum qui labitur et peccat, nunquam vere fuisse justificatum; aut contra, posse in tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Virgine tenet ecclesia: anathema sit.
CANON XXIII.—If 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.
Si quis dixerit, justitiam acceptam non conservari, atque etiam non augeri coram Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptæ, non autem ipsius augendæ causam: anathema sit.
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.
Si quis in quolibet bono opere justum saltem venialiter peccare dixerit, aut,
CANON XXV.—If any one saith, that, in every good work, the just sins venially at least, or—which is
quod intolerabilius est, mortaliter, atque ideo pœnas æternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit.
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.
Si quis dixerit, justos non debere pro bonis operibus, quæ in Deo fuerint facta, expectare et sperare æternam retributionem a Deo per ejus misericordiam et Iesu Christi meritum, si bene agendo et divina mandata custodiendo usque in finem perseveraverint: anathema sit.
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 doing and in keeping the divine commandments: let him be anathema.
Si quis dixerit, nullum esse mortale peccatum, nisi infidelitatis; aut nullo alio, quantumvis gravi et enormi, præterquam infidelitatis, peccato, semel acceptam gratiam amitti: anathema sit.
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.
Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti; aut fidem, quæ remanet, non esse veram fidem, licet non sit viva; aut eum, qui fidem sine caritate habet, non esse Christianum: anathema sit.
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 Christian: let him be anathema.
Si quis dixerit, eum, qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide amissam justitiam recuperare
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
sine sacramento pœnitentiæ, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit.
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 taught: let him be anathema.
Si quis post acceptam justificationis gratiam cuilibet peccatori pœnitenti ita culpam remitti et reatum æternæ pænæ deleri dixerit, ut nullus remaneat reatus pænæ temporalis exsolvendæ vel in hoc seculo, vel in futuro in purgatorio, antequam ad regna cœlorum aditus patere possit: anathema sit.
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.
Si quis dixerit, justificatum peccare, dum intuitu æternæ mercedis bene operatur; anathema sit.
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.
Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Iesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratiæ decesserit, consecutionem
CANON XXXII.—If any one saith, that the good works of one that is justified are in such manner the gifts of God, 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 living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal
atque etiam gloriæ augmentum: anathema sit.
life,—if so be, however, that he depart in grace,—and also an increase of glory: let him be anathema.
Si quis dixerit, per hanc doctrinam catholicam de justificatione, a sancta synodo hoc præsenti decreto expressam, aliqua ex parte gloriæ Dei vel meritis Iesu Christi Domini nostri derogari, et non potius veritatem fidei nostræ, Dei denique, ac Christi Iesu gloriam illustrari: anathema sit.
CANON XXXIII.—If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod set 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.
103 Isa. lxiv. 6.
104 Ephes. ii. 3.
105 Rom. vi. 17, 20.
106 2Cor. i. 3.
107 Gal. iv. 4.
108 Gal. v. 4.
109 Rom. ix. 30.
110 Rom. iii. 25.
111 1 John ii. 2.
112 2 Cor. v. 15.
113 Coloss. i. 12-14.
114 Rom. viii. 15, 16, 23.
115 John iii. 5.
116 Zach. i. 3.
117 Lam. v. 21.
118 Rom. x. 17.
119 Rom. iii. 24.
120 Heb. xi. 6.
121 Matt. ii. 5.
122 Eccles. i. 27.
123 Acts ii. 38.
124 Matt. xxviii. 19.
125 1 Kings vii. 3.
126 Titus iii. 7
127 1 Cor. vi. 11
128 Ephes. i. 13, 14.
129 Ephes. ii. 4.
130 Heb. xi.
131 Ephes. iv. 23
132 1 Cor. xii. 2.
133 Rom. v. 5.
134 James ii. 20.
135 Gal. v. 6.
136 Matt. xix. 17.
137 Luke xv. 22.
138 Rom. iii. 4.
139 Heb. xi. 6.
140 Rom. xi. 6.
141 Ephes. ii. 19.
142 Psa. lxxxiii. 8.
143 2 Cor. iv. 16.
144 Col. iii. 5.
145 Rom. vi. 13, 19.
146 Apoc. xxii. 11.
147 Eccles. xviii. 22.
148 James ii. 24.
149 1 John v. 3.
150 Matt. xi. 30.
151 John xiv. 15.
152 Rom. vi. 18.
153 Titus ii. 12.
154 Rom. v. 2.
155 Rom. viii. 17.
156 Heb. v. 8, 9.
157 1 Cor. ix. 24, 26, 27.
158 2 Peter i. 10.
159 Psa. cxviii. 112.
160 Heb. xi. 26.
161 Matt. xxiv. 13.
162 Rom. xiv. 4.
163 Phil. i. 6; ii. 13.
164 1Cor. x. 12.
165 Phil. ii. 12.
166 1 Peter i. 3.
167 Rom. viii. 12, 13.
168 John xx. 22, 23.
169 Psa. l. 19.
170 Ephes. iv. 30.
171 1 Cor. iii. 17.
172 Apoc. ii. 5.
173 2 Cor. vii. 10.
174 Matt. iii. 2.
175 Rom. xvi. 18.
176 1 Cor. vi. 9, 10.
177 1 Cor. xv. 58.
178 Heb. vi. 10.
179 Heb. x. 35.
180 Matt. x. 22.
181 2 Tim. iv. 8.
182 John iv. 13, 14.
183 Rom. x. 3.
184 Matt. x. 42.
185 2 Cor. iv. 17.
186 James iii. 2.
187 1 Cor. iv. 3, 4.
188 1 Cor. iv. 6.
189 Matt. xvi. 27.
190 Rom. v. 5.