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but makes him a hypocrite, and a greater sinner; lastly, that that grief is forced, and not free and voluntary; let him be accursed.
nec præparare ad gratiam, sed facere hominem hypocritam, et magis peccatorem; demum, illum esse dolorem coactum, et non liberum, ac voluntarium ; anathema sit.
CANON VI. If any shall deny, that sacramental confession was instituted and is necessary for salvation by divine right, or shall say that the custom of confessing secretly to the priest alone, which the Catholic church has always observed from the beginning, and continues to observe, is foreign to the institution and command of Christ, and is of human invention ; let him be accursed.
Si quis negaverit, confessionem sacramentalem vel institutam, vel ad salutem necessariam esse jure divino; aut dixerit, modum secrete confitendi soli sacerdoti, quem Ecclesia Catholica ab initio semper observavit, et observat, alienum esse ab institutione, et mandato Christi, et inventum esse humanum ; anathema sit.
CANON VII. If any shall say, that in order to the remission of sins in the sacrament of repentance, it is not, of divine authority, necessary to confess all and each of the deadly sins, which may be re-called to memory
sacrament of repentides all and each of
by due and deliberate meditation, even secret ones, and those which are contrary to the two last commandments of the decalogue, and also the circumstances which affect the nature of the sin, but that such confession is only useful for the instruction and consolation of the penitent, and only observed of old time for the imposition of canonical satisfaction, or shall say, that they who study to confess all their sins, are unwilling to leave any thing to be pardoned by divine mercy; or lastly, that it is not lawful to confess venial sins; let him be accursed.
Canon VII. Si quis dixerit, in sacramento pænitentiæ ad remissionem peccatorum necessarium non esse jure divino confiteri omnia, et singula peccata mortalia, quorum memoria cum debita et diligenti præmeditatione habeatur, etiam occulta, et quæ sunt contra duo ultima Decalogi præcepta, et circumstantias, quæ peccati speciem mutant, sed eam confessionem tantum esse utilem ad erudiendum, et consolandum pænitentem, et olim observatam fuisse tantum ad satisfactionem canonicam imponendam ; aut dixerit, eos, qui omnia peccata confiteri student, nihil relinquere velle divinæ misericordiæ ignoscendum ; aut demum, non licere confiteri peccata venialia ; anathema sit.
CANON VIII. If any shall say, that the confession of all sins, such as the Church observes, is impossible, and that
Canon VIII. Si quis dixerit, confessionem omnium peccatorum, qualem Ecclesia servat, esse impossibilem et traditionem humanam, a piis
it is a human tradition which ought to be set aside by pious persons; or that all and each of both sexes are not bound to it, according to the constitution of the great Lateran Council, once a-year; and therefore that the people of Christ should be persuaded not to confess in Lent; let him be accursed.
abolendam ; aut ad eam non teneri omnes, et singulos utriusque sexus Christi fideles, juxta magni Concilii Lateranensis constitutionem, semel in anno; et ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimæ ; anathema sit.
CANON IX. If any shall say, that the sacramental absolution of a priest is not a judicial act, but a mere ministration of declaring and pronouncing that the penitent's sins are forgiven, provided only he believes that he is absolved; or that the priest does not absolve seriously, but in joke; or, that the confession of the penitent is not necessary, in order that the priest may absolve him; let him be accursed.
Canon IX. Si quis dixerit, absolutionem sacramentalem sacerdotis non esse actum judicialem, sed nudum ministerium pronunciandi, et declarandi remissa esse peccata confitenti; modo tantum credat, se esse absolutum ; aut sacerdos non serio, sed joco absolvat; aut dixerit, non requiri confessionem pænitentis, ut sacerdos ipsum absolvere poseit ; anathema sit.
Canon X. If any shall say, that priests, who are in mortal sin, have not the power of binding and loosing, or that priests are not the only ministers of absolution ; but that that saying of Christ, “ Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven;" and “ Whosesoever sins ye remit they are remitted unto them, and whosesoever sins ye retain they are retained ;" was addressed to all and each of the faithful, so that by the power of these words any person whatever may absolve sins, public ones, only by rebuke, if the offender shall acquiesce; and private ones by voluntary confession; let him be accursed.
Canon X. Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potestatem ligandi et solvendi non habere ; aut, non solos sacerdotes esse ministros absolutionis, sed omnibus et singulis Christi fidelibus esse dictum : “Quæcumque alligaveritis super terram, erunt ligata et in cælo; et quæcumque solveritis super terram, erunt soluta et in cælo." Et, “ Quorum remiseritis peccata, remittuntur eis; et, quorum retinueritis, retenta sunt:" quorum verborum virtute quilibet absolvere possit peccata, publica quidem per correptionem dumtaxat, si correptus acquieverit; secreta vero per spontaneam confessionem ; anathema sit.
Canon XI. If any shall say, that bishops have not the right of reserving cases for themselves, except as regards outward polity, and that, therefore, the reservation of cases does not hinder the priests from truly absolving from reserved offences; let him be accursed.
Canon XI. Si quis dixerit, episcopos non habere jus reservandi sibi casus, nisi quoad externam politiam, atque ideo casuum reservationem non prohibere, quo minus sacerdos a reservatis vere absolvat ; anathema sit.
CANON XII. If any shall say that the whole penalty is always remitted by God, together with the fault, and that the only satisfaction of penitents is that faith whereby they embrace that Christ has made satisfaction for them; let him be accursed.
Canon XII. Si quis dixerit, totam pænam simul cum culpa remitti semper a Deo, satisfactionemque pænitentium non esse aliam, quam fidem, qua apprehendunt, Christum pro eis satisfecisse ; anathema sit.
Canon XIII. · If any shall say, that, as regards temporal punishment, men can by no means, through the merits of Christ, make satisfaction for sins, by the patient
Canon XIII. Si quis dixerit, pro peccatis, quoad pænam temporalem, minime Deo per Christi merita satisfieri pænis, ab eo inflictis, et