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Canon V. If any shall say, that after the sin of Adam, the free will of man was lost and extinguished; or, that it is a thing of a mere name, nay, rather à name without a substance, a mere fiction, brought in by Satan into the Church; let him be accursed.

Canon V. Si quis liberum hominis arbitrium post Adæ peccatum amissum, et extinctum esse dixerit ; aut rem esse de solo titulo, immo titulum sine re, figmentum denique, a Satana invectum in Ecclesiam; anathema sit.

CANON VI. If any shall say, that it is not in the power of man to make his ways evil, but that bad works no less than good come from God, not by permission only, but actually, and from Himself, so that the treachery of Judas was no less His immediate work, than the calling of Paul ; let him be accursed.

Canon VI. 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 ejus proprium opus non minus proditio Judæ quam vocatio Pauli; anathema sit.

CANON VII. If any shall say, that all works done before justification, in whatever manner they may have been done, are truly sins, and deserve the wrath of God; or that the more earnestly a man strives to dispose himself for grace, the more grievously he sins ; let him be accursed.

Canon VII. Si quis dixerit, opera omnia, quæ ante justificationem fiunt, quacumque ratione facta sint, vere esse peccata, vel odium Dei mereri ; aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare; anathema sit.

CANON VIII. If any shall say, that the fear of Hell, through which we flee to the mercy of God, lamenting our sins; or by which we abstain from sin, is sinful, and makes sinners worse than before ; let him be accursed.

Canon VIII. Si quis dixerit, Gehennæ metum, per quem ad misericordiam Dei de peccatis dolendo confugimus, vel a peccando abstinemus, peccatum esse, aut peccatores pejores facere ; anathema sit.

CANON IX. If any shall say, that a wicked man is justified by faith alone, so as to understand that nothing else is required which may co-operate to the obtaining the grace of justification; and that it is by no means necessary that he should be prepared and disposed by the motion of his own will; let him be accursed.

Canon IX. 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 X. If any shall say, that men are justified without the righteousness of Christ, by which he has obtained merit for us, or that they are formally justified by the same; let him be accursed.

Canon X. Si quis dixerit, homines sine Christi justitia, per quam nobis meruit, justificari, aut per eam ipsam formaliter justos esse ; anathema sit.

CANON XI. If any shall say, that men are justified only by the imputation of the righteousness of Christ, or only by the remission of sins, excluding grace and love, which is shed abroad in their hearts by the Holy Spirit, and is inherent in them; or also that the grace, wherewith we are justified, is only the favour of God; let him be accursed.

Canon XI. Si quis dixerit, homines justificari, vel sola imputatione justitiæ Christi, vel sola peccatorum remissione, exclusa gratia et charitate, quæ in cordibus eorum per Spiritum Sanctum diffundatur, (quæ) illis inhæreat ; aut etiam, gratiam, qua justificamur, esse tantum favorem Dei; anathema sit.

CANON XII. If any shall say, that justifying faith is nothing else but confidence in the divine mercy, forgiving sins for Christ's sake; or that this confidence is the


only thing whereby we are justified ; let him be accursed.

Canon XII. 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 XIII. If any shall say, that in order to obtain the remission of sins it is necessary for every man to believe certainly, and without any hesitation arising from his own weakness or indisposition, that his sins are forgiven; let him be accursed.

Canon XIII. Si quis dixerit, omni homini ad remissionem peccatorum assequendam necessarium esse, ut credat certo absque ulla hæsitatione propriæ infirmitatis et indispositionis, peccata sibi esse remissa; anathema sit.

CANON XIV. If any shall say, that a man is absolved from sin and justified in that he certainly believes himself to be absolved and justified; or that no man is truly justified unless he believe himself to be justified; and that absolution and justification are accomplished by this mere belief; let him be accursed.

Canon XIV. Si quis dixerit, hominem a peccatis absolvi, ac justificari ex eo quod se absolvi, ac justificari certo credat ; aut neminem vere justificatum, nisi qui credat se esse justificatum ; et hac sola fide absolutionem et justificationem perfici ; anathema sit.

CANON XV. If any shall say, that a man who has been born again and justified, is bound of faith to believe that he is certainly in the number of the predestinated; let him be accursed.

Canon XV. Si quis dixerit, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero prædestinatorum ; anathema sit.

CANON XVI. If any shall say, that, of absolute and infallible certainty, he will have the great gift of perseverance unto the end, unless he shall have learned this by special revelation; let him be accursed.

Canon XVI. Si quis magnum illud usque in finem perseverantiæ donum se certo habiturum absoluta, et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit ; anathema sit.


Canon XVII. If any shall say, that the grace of justification belongs only to those who are predestinated to life; and that the rest who are called, are called indeed but do not receive grace as being predestinated to evil by the divine power; let him be accursed.

Canon XVII. 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.

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