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Author Topic: Council of Trent, Session 7, Can. 4  (Read 1478 times)

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Offline clare

Council of Trent, Session 7, Can. 4
« Reply #5 on: October 23, 2015, 04:19:08 AM »
Quote from: LucasL
...
Pope Innocent III, Ex Parte tua, to Andrew, the Archbishop of Lyons, Jan. 12, 1206: “Although original sin was remitted by the mystery of circuмcision, and the danger of damnation was avoided, nevertheless there was no arrival at the kingdom of heaven, which up to the death of Christ was barred to all."

Council of Trent rejected this

"CHAPTER I
THE IMPOTENCY OF NATURE AND OF THE LAW TO JUSTIFY MAN

The holy council declares first, that for a correct and clear understanding of the doctrine of justification, it is necessary that each one recognize and confess that since all men had lost innocence in the prevarication of Adam,[3] having become unclean,[4] and, as the Apostle says, by nature children of wrath,[5] as has been set forth in the decree on original sin,[6] they were so far the servants of sin[7] and under the power of the devil and of death, that not only the Gentiles by the force of nature, but not even the Jews by the very letter of the law of Moses, were able to be liberated or to rise therefrom, though free will, weakened as it was in its powers and downward bent,[8] was by no means extinguished in them."

Summa Theologica
Quote
I answer that, All are agreed in saying that original sin was remitted in circuмcision...
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Offline LucasL

Council of Trent, Session 7, Can. 4
« Reply #6 on: October 23, 2015, 04:48:41 PM »
Pope Paul III, Council of Trent, Sess. 14, Chap. 4, on the Sacrament of Penance: “The Council teaches, furthermore, that though it sometimes happens that this contrition is perfect because of charity and reconciles man to God, before this sacrament is actually received, this reconciliation must not be ascribed to the contrition itself without the desire of the sacrament which is included in it.

Pope Julius III, Council of Trent, Sess. 14, Chap. 4, On Penance: “The Council teaches, furthermore, that though it sometimes happens that this contrition is perfect because of charity and reconciles man to God, before this sacrament is actually received, this reconciliation must not be ascribed to the contrition itself without the desire of the sacrament which is included in it.”

Council of Trent, Sess. 6, Canon 29 on Justification: “If anyone says that he who has fallen after baptism cannot by the grace of God rise again; or that he can indeed recover lost justice, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church, taught by Christ the Lord and His apostles, has hitherto professed, observed, and taught: let him be anathema.”

One thing is to say: Justification can be restored by the desire for the Sacrament of Penance which is true.. other thing is to declare that desire is enough and/or equal to Baptism of Water.
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Offline LucasL

Council of Trent, Session 7, Can. 4
« Reply #7 on: October 23, 2015, 07:13:44 PM »
Let's continue


https://www.ewtn.com/library/COUNCILS/TRENT14.HTM

THE COUNCIL OF TRENT
Session XIV - The fourth under the Supreme Pontiff, Julius III, celebrated on the twenty-fifth day of November, 1551

"CHAPTER II
THE DIFFERENCES BETWEEN THE SACRAMENT OF PENANCE AND THAT OF BAPTISM

Besides, it is clear that this sacrament is in many respects different from baptism.[11] For apart from the fact that in matter and form, which constitute the essence of a sacrament, it differs very widely, it is beyond question that the minister of baptism need not be a judge, since the Church exercises judgment on no one who has not entered it through the gate of baptism. <For what have I to do, says St. Paul, to judge them that are without?>[12] It is otherwise with regard to those who are of the household of the faith, whom Christ the Lord has once by the laver of baptism made members of His own body.[13] For these, if they should afterward have defiled themselves by some crime, He wished not to have cleansed by the repetition of baptism, since that is in no manner lawful in the Catholic Church, but to be placed as culprits before this tribunal that by the sentence of the priests they may be absolved, not only once but as often as, repentant of the sins committed, they should turn themselves thereto. Moreover, the fruit of baptism is one thing, that of penance another. For by baptism <we put on Christ>[14] and are made in Him an entirely new creature, receiving a full and complete remission of all sins; to which newness and integrity, however, we are by no means able to arrive by the sacrament of penance without many tears and labors on our part, divine justice demanding this, so that penance has rightly been called by the holy Fathers a laborious kind of baptism. This sacrament of penance is for those who have fallen after baptism necessary for salvation, as baptism is for those who have not yet been regenerated."

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