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Canon XVIII. If any shall say, that it is impossible for a man who is justified and established under grace, to keep the commandments of God; let him be accursed.

Canon XVIII. Si quis dixerit, Dei præcepta homini etiam justificato, et sub gratia constituto, esse ad observandum impossibilia ; anathema sit.

CANON XIX. If any shall say, that faith is the only commandment in the Gospel, and that other things are indifferent, neither commanded nor forbidden, but free; or that the ten commandments do not relate to Christians; let him be accursed.

Canon XIX. 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 Christianos ; anathema sit.

Canon XX. If any shall say, that a man justified and ever so perfect, is not bound to keep the commands of God and of the Church, but only to believing; as though indeed the Gospel were a naked and absolute pro

Canon XX. Si quis hominem justificatum, et quantum libet perfectum dixerit non teneri ad observantiam mandatorum Dei et Ecclesiæ, sed tantum ad credendum ; quasi vero Evangelium sit nuda et mise of eternal life, without any condition of keeping the commandments; let him be accursed.

absoluta promissio vitæ æternæ, sine conditione observationis mandatorum ; anathema sit.

CANON XXI. If any shall say, that Jesus Christ has been given of God to men as a Saviour in whom they should trust, and not also as a lawgiver, whom they should obey; let him be accursed.

Canon XXI. Si quis dixerit, Christum Jesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant; anathema sit.

CANON XXII. If any shall say, that a justified person, either can. persevere in acceptable righteousness without the special assistance of God, or cannot do so with it; let him be accursed.

Canon XXII. Si quis dixerit, justificatum, vel sine speciali auxilio Dei in accepta justitia perseverare posse, vel cum eo non posse ; anathema sit.

Canon XXIII. If any shall say, that a man once justified can no longer sin, nor lose grace, and that therefore he who

Canon XXIII. Si quis hominem semel justificatum dixerit, amplius peccare non posse, neque gratiam amittere, atque ideo eum qui labitur

falls and sins, was never truly justified; or on the other hand, that he is able throughout his whole life to avoid all, even venial, offences, unless it be by the special privilege of God, as the Church holds concerning the blessed Virgin; let him be accursed. 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 XXIV. If any shall say, that justification which has been received is not preserved, yea also increased before God by good works; but that these works are merely the fruit and signs of justification which has been obtained, but not the cause of the increase of it; let him be accursed.

Canon XXIV. 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 XXV. If any shall say, that a righteous man sins, at least venially, in every good work; or, which is more intolerable, that he sins mortally, and so deserves

Canon XXV. Si quis in quolibet bono opere justum saltem venialiter peccare dixerit ; aut, quod intolerabilius est, mortaliter, atque ideo pænas

eternal punishment; and is only not condemned on account of it, because God does not impute those works to condemnation ; let him be accursed.

æternas mereri; tantumque ob id non damnari, quia Deus ea opera non imputet ad damnationem ; anathema sit.

CANON XXVI. If any shall say, that through the mercy of God and the merits of Jesus Christ, the just ought not to expect and hope for eternal reward from God for those good works which have been wrought in Him, if they persevere unto the end in doing well and keeping the divine commands; let him be accursed.

Canon XXVI. 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 Jesu Christi meritum, si bene agendo, et divina mandata custodiendo, usque in finem perseveraverint ; anathema sit.

CANON XXVII. If any shall say, that there is no mortal sin but unbelief; or that grace once received cannot be lost by any other sin however grievous and enormous, but only by the sin of unbelief; let him be accursed.

Canon XXVII. Si quis dixerit, nullum esse mortale peccatum, nisi infidelitatis ; aut nullo alio, quantumvis gravi et enormi, præterquam infidelitatis peccato, semel acceptam gratiam amitti; anathema


CANON XXVIII. If any shall say, that when grace is lost by sin, faith is lost together with it, or that the faith which remains is not a true faith, though it be not living ; or that a man is not a Christian who has faith without love; let him be accursed.

Canon XXVIII. 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 charitate habet, non esse Christianum ; anathema sit.

Canon XXIX. If any shall say, that one who has fallen into sin after baptism, cannot by the grace of God rise again; or that he can indeed, but that he can recover the justification which he had lost by faith alone, without the sacrament of repentance, as the holy Roman and universal Church, being taught of Christ and His apostles, has hitherto professed, preserved, and taught; let him be accursed.

Canon XXIX. Si quis dixerit, eum qui post baptismum lapsus est, non posse per Dei gratiam resurgere ; aut posse quidem, sed sola fide amissam justitiam recuperare sine sacramento pænitentiæ, prout sancta Romana et universalis Ecclesia, a Christo Domino et ejus Apostolicis edocta, hucusque professa est, servavit, et docuit ; anathema sit.

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