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Sessio Decimaquarta,
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Fourteenth Session,
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celebrata die XXV. Nov. 1551.
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held November 25, 1551.
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DE SANCTISSIMIS PŒNITENTIÆ ET EXTREMÆ UNCTIONIS SACRAMENTIS.
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ON THE MOST HOLY
SACRAMENTS OF PENANCE AND EXTREME UNCTION.
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Caput I.
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Chapter I. |
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De necessitate et institutione Sacramenti pœnitentiæ
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On the necessity,
and on the institution of the Sacrament of Penance.
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Si ea in regeneratis omnibus gratitudo erga Deum esset,
ut justitiam in baptismo, ipsius beneficio et gratia susceptam constanter tuerentur,
non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remissionem
esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum
nostrum,
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If such, in all the regenerate,
were their gratitude towards God, as that they constantly preserved the justice
received in baptism by his bounty and grace, there would not have been need
for another sacrament, besides that of baptism itself, to be instituted for
the remission of sins. But because God, rich in mercy, knows our frame,205205
he hath |
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illis etiam vitæ remedium
contulit, qui se postea in peccati servitutem et dæmonis potestatem tradidissent,
sacramentum videlicet pœnitentiæ, quo lapsis post baptismum beneficium mortis
Christi applicatur. Fuit quidem pœnitentia universis hominibus, qui se mortali
aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam
necessaria, illis etiam, qui baptismi sacramento ablui petivissent, ut, perversitate
abjecta et emendata, tantam Dei offensionem cum peccati odio et pio animi dolore
detestarentur; unde propheta ait; Convertimini, et agite pœnitentiam ab omnibus
iniquitatibus vestris; et non erit vobis in ruinam iniquitas. Dominus etiam
dixit: Nisi pœnitentiam egeritis, omnes similiter peribitis. Et princeps apostolorum
Petrus peccatoribus baptismo initiandis pœnitentiam commendans dicebat: Pœnitentiam
agite, et baptizetur unusquisque vestrum. Porro nec ante adventum Christi pœnitentia
erat sacramentum, nec est post adventum illius cuiquam ante baptismum. Dominus
autem sacramentum pœnitentiæ tunc præcipue
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bestowed a remedy of
life even on those who may, after baptism, have delivered themselves up to the
servitude of sin and the power of the devil,—the sacrament to wit of Penance,
by which the benefit of the death of Christ is applied to those who have fallen
after baptism. Penitence was indeed at all times necessary, in order to attain
to grace and justice, for all men who had defiled themselves by any mortal sin,
even for those who begged to be washed by the sacrament of Baptism; that so,
their perverseness renounced and amended, they might, with a hatred of sin and
a godly sorrow of mind, detest so great an offense of God. Wherefore the prophet
says: Be converted and do penance for all your iniquities, and iniquity shall
not be your ruin.206206
The Lord also said: Except you do penance, you shall also likewise perish;207207
and Peter, the prince of the apostles, recommending penitence to sinners who
were about to be initiated by baptism, said: Do penance, and be baptized
every one of you.208208
Nevertheless, neither before the coming of Christ was penitence a sacrament,
nor is it such, since his coming, to any previously to baptism. But the Lord
then principally instituted the sacrament |
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instituit, cum a mortuis
excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum Sanctum;
quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta
sunt. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et
retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis
et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus
semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes,
magna ratione Ecclesia Catholica, tamquam hæreticos, explosit atque condemnavit.
Quare verissimum hunc illorum verborum Domini sensum sancta hæc synodus probans
et recipiens, damnat eorum commentitias interpretationes, qui verba illa ad
potestatem prædicandi verbum Dei et Christi evangelium annuntiandi, contra hujusmodi
sacramenti institutionem, falso detorquent.
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of penance, when, being
raised from the dead, he breathed upon his disciples, saying: Receive ye
the Holy Ghost: whose sins you shall forgive, they are forgiven them, and whose
sins you shall retain, they are retained.209209
By which action so signal, and words so clear, the consent of all the Fathers
has ever understood that the power of forgiving and retaining sins was
communicated to the apostles and their lawful successors, for the reconciling
of the faithful who have fallen after baptism. And the Catholic Church with
great reason repudiated and condemned as heretics the Novatians, who of old
obstinately denied that power of forgiving. Wherefore, this holy Synod, approving
of and receiving as most true this meaning of those words of our Lord, condemns
the fanciful interpretations of those who, in opposition to the institution
of this sacrament, falsely wrest those words to the power of preaching the Word
of God, and of announcing the Gospel of Christ. |
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Caput II.
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Chapter II. |
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De differentia Sacramenti pœnitentiæ et Baptismi.
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On the difference between the Sacrament of Penance and that of Baptism. |
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Ceterum hoc sacramentum multis rationibus a baptismo differre
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For the rest, this sacrament
is clearly seen to be different from |
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dignoscitur. Nam præterquam
quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet:
constat certe, baptismi ministrum judicem esse non oportere, cum Ecclesia in
neminem judicium exerceat, qui non prius in ipsam per baptismi januam fuerit
ingressus. Quid enim mihi, inquit apostolus, de iis, qui foris sunt, judicare?
Secus est de domesticis fidei, quos Christus dominus lavacro baptismi sui corporis
membra semel effecit; nam hos, si se postea crimine aliquo contaminaverint,
non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione
liceat, sed ante hoc tribunal tamquam reos sisti voluit, ut per sacerdotum sententiam
non semel, sed quoties ab admissis peccatis ad ipsum pœnitentes confugerint,
possent liberari. Alius præterea est baptismi, et alius pœnitentiæ fructus;
per baptismum enim Christum induentes, nova prorsus in illo efficimur creatura,
plenam et integram peccatorum omnium remissionem consequentes: ad quam tamen
novitatem, et integritatem per sacramentum pœnitentiæ, sine magnis nostris fletibus
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baptism in many respects:
for besides that it is very widely different indeed in matter and form, which
constitute the essence of a sacrament, it is beyond doubt certain that the minister
of baptism need not be a judge, seeing that the Church exercises judgment on
no one who has not entered therein through the gate of baptism. For, what
have I, saith the apostle, to do to judge them that are without?210210
It is otherwise with those who are of the household of the faith, whom
Christ our Lord has once, by the laver of baptism, made the members of his own
body; for such, if they should afterwards have defiled themselves, by any crime,
he would no longer have them cleansed by a repetition of baptism—that being
nowise lawful in the Catholic Church—but be placed as criminals before this
tribunal; that, by the sentence of the priests, they might be freed, not once,
but as often as, being penitent, they should, from their sins committed, flee
thereunto. Furthermore, one is the fruit of baptism, and another that of penance.
For, by baptism putting on Christ,211211
we are made therein entirely a new creature, obtaining a full and entire remission
of all sins; unto which newness and |
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et laboribus, divina
id exigente justitia, pervenire nequaquam possumus, ut merito pœnitentia laboriosus
quidam baptismus a sanctis patribus dictus fuerit. Est autem hoc sacramentum
pœnitentiæ lapsis post baptismum ad salutem necessarium, ut nondum regeneratis
ipse baptismus.
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entireness, however,
we are no ways able to arrive by the sacrament of Penance, without many tears
and great labors on our parts, the divine justice demanding this; so that penance
has justly been called by holy Fathers a laborious kind of baptism. And this
sacrament of Penance is, for those who have fallen after baptism, necessary
unto salvation; as baptism itself is for those who have not as yet been regenerated.
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Caput III.
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Chapter III. |
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De partibus et fructibus hujus sacramenti.
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On the parts and on the fruit of this sacrament. |
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Docet præterea sancta synodus, sacramenti pœnitentiæ formam,
in qua præcipue ipsius vis sita est, in illis ministri verbis positam esse:
Ego te absolvo, etc. Quibus quidem de Ecclesiæ sanctæ more preces quædam laudabiliter
adjunguntur; ad ipsius tamen formæ essentiam nequaquam spectant, neque ad ipsius
sacramenti administrationem sunt necessariæ. Sunt autem quasi materia hujus
sacramenti ipsius pœnitentis actus, nempe contritio, confessio, et satisfactio.
Qui quatenus in pœnitente ad integritatem sacramenti, ad plenamque et perfectam
peccatorum remissionem ex Dei institutione requiruntur,
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The holy Synod doth furthermore
teach, that the form of the sacrament of Penance, wherein its force principally
consists, is placed in those words of the minister: I absolve thee, etc.;
to which words indeed certain prayers are, according to the custom of holy Church,
laudably joined, which nevertheless by no means regard the essence of that form,
neither are they necessary for the administration of the sacrament itself. But
the acts of the penitent himself, to wit, contrition, confession, and satisfaction,
are as it were the matter of this sacrament. Which acts, inasmuch as they are,
by God's institution, required in the penitent for the integrity of the sacrament,
and for the full and perfect |
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hac ratione pœnitentiæ
partes dicuntur. Sane vero res et effectus hujus sacramenti, quantum ad ejus
vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viris
piis, et cum devotione hoc sacramentum percipientibus, conscientiæ pax ac serenitas
cum vehementi spiritus consolatione consequi solet. Hæc de partibus et effectu
hujus sacramenti sancta synodus tradens, simul eorum sententias damnat, qui
pœnitentiæ partes incussos conscientiæ terrores et fidem esse contendunt.
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remission of sins, are
for this reason called the parts of penance. But the thing signified indeed,
and the effect of this sacrament, as far as regards its force and efficacy,
is reconciliation with God, which sometimes, in persons who are pious and who
receive this sacrament with devotion, is wont to be followed by peace and serenity
of conscience, with exceeding consolation of spirit. The holy Synod, whilst
delivering these things touching the parts and the effect of this sacrament,
condemns at the same time the opinions of those who contend that the terrors
which agitate the conscience, and faith, are the parts of penance. |
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Caput IV.
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Chapter IV. |
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De Contritione.
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On Contrition. |
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Contritio, quæ primum locum inter dictos pœnitentis actus
habet, animi dolor ac detestatio est de peccato commisso, cum proposito non
peccandi de cetero. Fuit autem quovis tempore ad impetrandam veniam peccatorum
hic contritionis motus necessarius, et in homine post baptismum lapso ita demum
præparat ad remissionem peccatorum, si cum fiducia divinæ misericordiæ et voto
præstandi reliqua conjunctus sit, quæ ad rite suscipiendum
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Contrition, which holds
the first place amongst the aforesaid acts of the penitent, is a sorrow of mind,
and a detestation for sin committed, with the purpose of not sinning for the
future. This movement of contrition was at all times necessary for obtaining
the pardon of sins; and, in one who has fallen after baptism, it then at length
prepares for the remission of sins, when it is united with confidence in the
divine mercy, and with the desire of performing the other things which are required
for rightly receiving this sacrament. |
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hoc sacramentum requiruntur.
Declarat igitur sancta synodus, hanc contritionem non solum cessationem a peccato
et vitæ novas propositum et inchoationem, sed veteris etiam odium continere,
juxta illud: Projicite a vobis omnes iniquitates vestras, in quibus prævaricati
estis, et facite vobis cor novum et spiritum novum. Et certe, qui illos sanctorum
clamores consideraverit: Tibi soli peccavi, et malum coram te feci; Laboravi
in gemitu meo, lavabo per singulas noctes lectum meum. Recogitabo tibi omnes
annos meos in amaritudine animæ meæ; et alios hujus generis, facile intelliget,
eos ex vehementi quodam anteactæ vitæ odio et ingenti peccatorum detestatione
manasse. Docet præterea, etsi contritionem hanc aliquando caritate perfectam
esse contingat, hominemque Deo reconciliare, priusquam hoc sacramentum actu
suscipiatur, ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti
voto, quod in illa includitur, non esse adscribendam. Illam vero contritionem
imperfectam, quæ attritio dicitur,
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Wherefore the holy Synod
declares, that this contrition contains not only a cessation from sin, and the
purpose and the beginning of a new life, but also a hatred of the old, agreeably
to that saying: Cast away from you all your iniquities, wherein you have
transgressed, and make to yourselves a new heart and a new spirit.212212
And assuredly he who has considered those cries of the saints: To thee only
have I sinned, and have done evil before thee;213213
I have labored in my groaning, every night I will wash my bed;214214
I will recount to thee all my years, in the bitterness of my soul;215215
and others of this kind, will easily understand that they flowed from a certain
vehement hatred of their past life, and from an exceeding detestation of sins.
The Synod teaches moreover, that, although it sometimes happens that this contrition
is perfect through charity, and reconciles man with God before this sacrament
be actually received, the said reconciliation, nevertheless, is not to be ascribed
to that contrition, independently of the desire of the sacrament which is included
therein. And as to that imperfect contrition, which is called attrition, because |
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quoniam vel ex turpitudinis
peccati consideratione vel ex gehennæ et pœnarum metu communiter concipitur,
si voluntatem peccandi excludat cum spe veniæ, declarat non solum non facere
hominem hypocritam et magis peccatorem, verum etiam donum Dei esse et Spiritus
Sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo pœnitens
adjutus viam sibi ad justitiam parat. Et quamvis sine sacramento pœnitentiæ
per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam
in sacramento pœnitentiæ impetrandam disponit: hoc enim timore utiliter concussi
Ninivitæ, ad Ionæ prædicationem, plenam terroribus pœnitentiam egerunt et misericordiam
a Domino impetrarunt. Quamobrem falso quidam calumniantur Catholicos scriptores,
quasi tradiderint, sacramentum pœnitentiæ absque bono motu suscipientium gratiam
conferre, quod numquam Ecclesia Dei docuit, neque sensit; sed et falso docent,
contritionem esse extortam et coactam, non liberam et voluntariam.
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that it is commonly conceived
either from the consideration of the turpitude of sin, or from the fear of hell
and of punishment, it declares that if, with the hope of pardon, it exclude
the wish to sin, it not only does not make a man a hypocrite, and a greater
sinner, but that it is even a gift of God, and an impulse of the Holy Ghost,—who
does not indeed as yet dwell in the penitent, but only moves him,—whereby the
penitent being assisted prepares a way for himself unto justice. And although
this [attrition] can not of itself, without the sacrament of Penance, conduct
the sinner to justification, yet does it dispose him to obtain the grace of
God in the sacrament of Penance. For, smitten profitably with this fear, the
Ninivites, at the preaching of Jonas, did fearful penance, and obtained mercy
from the Lord. Wherefore falsely do some calumniate Catholic writers, as if
they had maintained that the sacrament of Penance confers grace without any
good motion on the part of those who receive it: a thing which the Church of
God never taught, or thought; and falsely also do they assert that contrition
is extorted and forced, not free and voluntary. |
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Caput V.
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Chapter V. |
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De Confessione.
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On Confession. |
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Ex institutione sacramenti pœnitentiæ jam explicata universa
Ecclesia semper intellexit, institutam etiam esse a Domino integram peccatorum
confessionem, et omnibus post baptismum lapsis jure divino necessariam existere,
quia Dominus noster Iesus Christus, e terris ascensurus ad cœlos, sacerdotes
sui ipsius vicarios reliquit, tamquam præsides et judices, ad quos omnia mortalia
crimina deferantur, in quæ Christi fideles ceciderint, quo, pro potestate clavium,
remissionis aut retentionis peccatorum sententiam pronuncient. Constat enim,
sacerdotes judicium hoc incognita causa exercere non potuisse, nec æquitatem
quidem illos in pænis injungendis servare potuisse, si in genere tumtaxat, et
non potius in specie, ac sigillatim sua ipsi peccata declarassent. Ex his colligitur,
oportere a pœnitentibus omnia peccata mortalia, quorum post diligentem sui discussionem
conscientiam habent, in confessione recenseri, etiam si occultissima illa sint
et tantum adversus duo ultima decalogi præcepta commissa, quæ nonnunquam animum
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From the institution of
the sacrament of Penance, as already explained, the universal Church has always
understood that the entire confession of sins was also instituted by the Lord,
and is of divine right necessary for all who have fallen after baptism; because
that our Lord Jesus Christ, when about to ascend from earth to heaven, left
priests his own vicars, as presidents and judges, unto whom all the mortal crimes,
into which the faithful of Christ may have fallen, should be carried, in order
that, in accordance with the power of the keys, they may pronounce the sentence
of forgiveness or retention of sins. For it is manifest that priests could not
have exercised this judgment without knowledge of the cause; neither indeed
could they have observed equity in enjoining punishments, if the said faithful
should have declared their sins in general only, and not rather specifically,
and one by one. Whence it is gathered that all the mortal sins, of which, after
a diligent examination of themselves, they are conscious, must needs be by penitents
enumerated in confession, even though those sins be most hidden, and committed
only against the two last precepts of the |
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gravius sauciant, et periculosiora sunt iis, quæ in manifesto admittuntur.
Nam venialia, quibus a
gratia Dei non excludimur et in quæ frequentius labimur, quamquam recte et utiliter
citraque omnem præsumptionem in confessione dicantur, quod piorum hominum usus
demonstrat, taceri tamen citra culpam multisque aliis remediis expiari
possunt. Verum, cum universa mortalia peccata, etiam cogitationis, homines iræ filios
et Dei inimicos reddant, necessum est, omnium etiam veniam cum aperta et verecunda
confessione, a Deo quærere. Itaque dum omnia, quæ memoriæ occurrunt, peccata
Christi fideles confiteri student, procul dubio omnia divinæ misericordiæ ignoscenda
exponunt. Qui vero secus faciunt et scienter aliqua retinent, nihil divinæ bonitati
per sacerdotem remittendum proponunt. Si enim erubescat ægrotus vulnus medico
detegere, quod ignorat, medicina non curat. Colligitur præterea, etiam eas
circumstantias in confessione explicandas esse, quæ speciem peccati mutant,
quod sine illis peccata ipsa neque a pœnitentibus
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decalogue,—sins which
sometimes wound the soul more grievously, and are more dangerous, than those
which are committed outwardly. For venial sins, whereby we are not excluded
from the grace of God, and into which we fall more frequently, although they
be rightly and profitably, and without any presumption, declared in confession,
as the custom of pious persons demonstrates, yet may they be omitted without
guilt, and be expiated by many other remedies. But, whereas all mortal sins,
even those of thought, render men children of wrath,216216
and enemies of God, it is necessary to seek also for the pardon of them all
from God, with an open and modest confession. Wherefore, while the faithful
of Christ are careful to confess all the sins which occur to their memory, they
without doubt lay them all bare before the mercy of God to be pardoned: whereas
they who act otherwise, and knowingly keep back certain sins, such set nothing
before the divine bounty to be forgiven through the priest; for if the sick
be ashamed to show his wound to the physician, his medical art cures not that
which it knows not of. We gather, furthermore, that those circumstances which
change the species |
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integre exponantur, nec
judicibus innotescant; et fieri nequeat, ut de gravitate criminum recte censere
possint et pœnam, quam oportet, pro illis pœnitentibus imponere. Unde alienum
a ratione est docere, circumstantias has ab hominibus otiosis excogitatas fuisse,
aut unam tantum circumstantiam confitendam esse, nempe peccasse in fratrem.
Sed et impium est, confessionem, quæ hac ratione fieri præcipitur, impossibilem
dicere, aut carnificinam, illam conscientiarum appellare; constat enim, nihil
aliud in Ecclesia a pœnitentibus exigi, quam ut, postquam quisque diligentius
se excusserit et conscientiæ suæ sinus omnes et latebras exploraverit, ea peccata
confiteatur, quibus se Dominum et Deum suum mortaliter offendissi meminerit;
reliqua autem peccata, quæ diligenter cogitanti non occurrunt, in universum
eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta
dicimus: Ab occultis meis munda me, Domine. Ipsa vero hujusmodi confessionis
difficultas ac peccata detegendi verecundia, gravis quidem videri
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of the sin are also to
be explained in confession, because that, without them, the sins themselves
are neither entirely set forth by the penitents, nor are they known clearly
to the judges; and it can not be that they can estimate rightly the grievousness
of the crimes, and impose on the penitents the punishment which ought to be
inflicted on account of them. Whence it is unreasonable to teach that these
circumstances have been invented by idle men; or that one circumstance only
is to be confessed, to wit, that one has sinned against a brother. But it is
also impious to assert, that confession, enjoined to be made in this manner,
is impossible, or to call it a slaughter-house of consciences; for it is certain,
that in the Church nothing else is required of penitents, but that, after each
has examined himself diligently, and searched all the folds and recesses of
his conscience, he confess those sins by which he shall remember that he has
mortally offended his Lord and God: whilst the other sins, which do not occur
to him after diligent thought, are understood to be included as a whole in that
same confession; for which sins we confidently say with the prophet: From
my secret sins cleanse me, O Lord.217217
Now, the |
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posset, nisi tot tantisque
commodis et consolationibus levaretur, quæ omnibus digne ad hoc sacramentum
accedentibus per absolutionem certissime conferuntur. Ceterum, quoad modum confitendi
secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam
suorum scelerum et sui humiliationem, cum ob aliorum exemplum, tum ob Ecclesiæ
offensæ ædificationem delicta sua publice confiteri possit: non est tamen hoc
divino præcepto mandatum, nec satis consulte humana aliqua lege præciperetur,
ut delicta, præsertim secreta, publica essent confessione aperienda; unde cum
a sanctissimis et antiquissimis patribus magno unanimique consensu secreta confessio
sacramentalis, qua ab initio Ecclesia sancta usa est et modo etiam utitur, fuerit
semper commendata, manifeste refellitur inanis eorum calumnia, qui eam a divino
mandato alienam et inventum humanum esse, atque a patribus in concilio lateranensi
congregatis initium habuisse, docere non verentur; neque enim per lateranense
concilium Ecclesia statuit, ut Christi fideles confiterentur,
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very difficulty of a
confession like this, and the shame of making known one's sins, might indeed
seem a grievous thing, were it not alleviated by the so many and so great advantages
and consolations, which are most assuredly bestowed by absolution upon all who
worthily approach to this sacrament. For the rest, as to the manner of confessing
secretly to a priest alone, although Christ has not forbidden that a person
may,—in punishment of his sins, and for his own humiliation, as well for an
example to others as for the edification of the Church that has been scandalized,—confess
his sins publicly, nevertheless this is not commanded by a divine precept; neither
would it be very prudent to enjoin by any human law, that sins, especially such
as are secret, should be made known by a public confession. Wherefore, whereas
the secret sacramental confession, which was in use from the beginning in holy
Church, and is still also in use, has always been commended by the most holy
and the most ancient Fathers with a great and unanimous consent, the vain calumny
of those is manifestly refuted, who are not ashamed to teach that confession
is alien from the divine command, and is a human invention, and that it took
its |
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quod jure divino necessarium
et institutum esse intellexerat, sed ut præceptum confessionis, saltem semel
in anno, ab omnibus et singulis, cum ad annos discretionis pervenissent, impleretur;
unde jam in universa Ecclesia cum ingenti animarum fidelium fructu observatur
mos ille salutaris confitendi sacro illo et maxime acceptabili tempore quadragesimæ:
quem morem hæc sancta synodus maxime probat et amplectitur, tamquam pium et
merito retinendum.
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rise from the Fathers
assembled in the Council of Lateran: for the Church did not, through the Council
of Lateran, ordain that the faithful of Christ should confess,—a thing which
it knew to be necessary, and to be instituted of divine right,—but that the
precept of confession should be complied with, at least once a year, by all
and each, when they have attained to years of discretion. Whence, throughout
the whole Church, the salutary custom is, to the great benefit of the souls
of the faithful, now observed, of confessing at that most sacred and most acceptable
time of Lent,—a custom which this holy Synod most highly approves of and embraces,
as pious and worthy of being retained. |
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Caput VI.
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Chapter VI. |
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De ministro hujus sacramenti et Absolutione.
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On the ministry of this sacrament, and on Absolution. |
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Circa ministrum autem hujus sacramenti declarat sancta
synodus, falsas esse et a veritate evangelii penitus alienas doctrinas omnes,
quæ ad alios quosvis homines, præter episcopos et sacerdotes clavium ministerium
perniciose extendunt, putantes verba illa Domini: Quæcumque alligaveritis super
terram, erunt alligata et in cœlo, et quæcumque solveritis
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But, as regards the minister
of this sacrament, the holy Synod declares all those doctrines to be false,
and utterly alien from the truth of the Gospel, which perniciously extend the
ministry of the keys to any others soever besides bishops and priests; imagining,
contrary to the institution of this sacrament, that those words of our Lord,
Whatsoever you shall bind, upon earth, shall be bound also in heaven, and
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super terram, erunt soluta
et in cœlo; et: Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis,
retenta sunt: ad omnes Christi fideles, indifferenter et promiscue, contra institutionem
hujus sacramenti ita fuisse dicta, ut quivis potestatem habeat remittendi peccata,
publica quidem per correptionem, si correptus acquieverit, secreta vero per spontaneam confessionem cuicumque factam. Docet quoque, etiam sacerdotes, qui
peccato mortali tenentur, per virtutem Spiritus Sancti in ordinatione collatam,
tamquam Christi ministros, functionem remittendi peccata exercere, eosque prave
sentire, qui in malis sacerdotibus hanc potestatem non esse contendunt. Quamvis
autem absolutio sacerdotis alieni beneficii sit dispensatio, tamen non est solum
nudum ministerium vel annuntiandi evangelium, vel declarandi remissa esse peccata;
sed ad instar actus judicialis, quo ab ipso, velut a judice, sententia pronuntiatur.
Atque ideo non debet pænitens adeo sibi de sua ipsius fide blandiri, ut, etiam
si nulla illi adsit contritio, aut sacerdote animus serio
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whatsoever you shall
loose upon earth shall be loosed also in heaven,218218
and, Whose sins you shall forgive, they are forgiven them, and whose sins
you shall retain, they are retained,219219
were in such wise addressed to all the faithful of Christ indifferently and
indiscriminately, as that every one has the power of forgiving sins,—public
sins to wit by rebuke, provided he that is rebuked shall acquiesce, and secret
sins by a voluntary confession made to any individual whatsoever. It also teaches,
that even priests, who are in mortal sin, exercise, through the virtue of the
Holy Ghost which was bestowed in ordination, the office of forgiving sins, as
the ministers of Christ; and that their sentiment is erroneous who contend that
this power exists not in bad priests. But although the absolution of the priest
is the dispensation of another's bounty, yet is it not a bare ministry only,
whether of announcing the Gospel, or of declaring that sins are forgiven, but
is after the manner of a judicial act, whereby sentence is pronounced by the
priest as by a judge; and therefore the penitent ought not, so to confide in
his own personal faith as to think that,—even though there be no contrition
on his part, or no intention on the |
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agendi et vere absolvendi
desit, putet tamen se propter suam solam fidem vere et coram Deo esse absolutum.
Nec enim fides sine pœnitentia remissionem ullam peccatorum præstaret; nec is
esset nisi salutis suæ negligentissimus, qui sacerdotem joco se absolventem
cognosceret, et non alium serio agentem sedulo requireret.
|
part of the priest of
acting seriously and absolving truly,—he is nevertheless truly and in God's
sight absolved, on account of his faith alone. For neither would faith without
penance bestow any remission of sins, nor would he be otherwise than most careless
of his own salvation, who, knowing that a priest but absolved him in jest, should
not carefully seek for another who would act in earnest. |
|
Caput VII.
|
Chapter VII. |
|
De casuum reservatione.
|
On the reservation of cases. |
|
Quoniam igitur natura et ratio judicii illud exposcit,
ut sententia in subditos dumtaxat feratur, persuasum semper in Ecclesia Dei
fuit, et verissimum esse synodus hæc confirmat, nullius momenti absolutionem
eam esse debere, quam sacerdos in eum profert, in quem ordinariam aut subdelegatam
non habet jurisdictionem. Magnopere vero ad Christiani populi disciplinam pertinere
sanctissimis patribus nostris visum est, ut atrociora quædam et graviora crimina
non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur; unde merito
Pontifices maximi pro suprema potestate sibi in Ecclesia universa tradita causas
aliquas criminum
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Wherefore, since the nature
and order of a judgment require this, that sentence be passed only on those
subject [to that judicature], it has ever been firmly held in the Church of
God, and this Synod ratifies it as a thing most true, that the absolution, which
a priest pronounces upon one over whom he has not either an ordinary or a delegated
jurisdiction, ought to be of no weight whatever. And it hath seemed to our most
holy Fathers to be of great importance to the discipline of the Christian people,
that certain more atrocious and more heinous crimes should be absolved, not
by all priests, but only by the highest priests; whence the Sovereign Pontiffs,
in virtue of the supreme power delivered to them in |
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graviores suo potuerunt
peculiari judicio reservare. Neque dubitandum esset, quando omnia, quæ a Deo
sunt, ordinata sunt, quin hoc idem episcopis omnibus in sua cuique diæcesi,
in ædificationem tamen, non in destructionem liceat, pro illis in subditos tradita
supra reliquos inferiores sacerdotes auctoritate, præsertim quoad illa, quibus
excommunicationis censura annexa est. Hanc autem delictorum reservationem consonum
est divinæ auctoritati non tantum in externa politia, sed etiam coram Deo vim
habere. Verumtamen pie admodum, ne hac ipsa occasione aliquis pereat, in eadem
Ecclesia Dei custoditum semper fuit, ut nulla sit reservatio in articulo mortis;
atque ideo omnes sacerdotes quoslibet pœnitentes a quibusvis peccatis et censuris
absolvere possunt; extra quem articulum sacerdotes cum nihil possint in casibus
reservatis, id unum pœnitentibus persuadere nitantur, ut ad superiores et legitimos
judices pro beneficio absolutionis accedant.
|
the universal Church,
were deservedly able to reserve, for their special judgment, certain more grievous
cases of crimes. Neither is it to be doubted,—seeing that all things, that are
from God, are well ordered,—but that this same may be lawfully done by all bishops,
each in his own diocese, unto edification, however, not unto destruction, in
virtue of the authority, above [that of] other inferior priests, delivered to
them over their subjects, especially as regards those crimes to which the censure
of excommunication is annexed. But it is consonant to the divine authority,
that this reservation of cases have effect, not merely in external polity, but
also in God's sight. Nevertheless, for fear lest any may perish on this account,
it has always been very piously observed in the said Church of God, that there
be no reservation at the point of death, and that therefore all priests may
absolve all penitents whatsoever from every kind of sins and censures whatever:
and as, save at that point of death, priests have no power in reserved cases,
let this alone be their endeavor, to persuade penitents to repair to superior
and lawful judges for the benefit of absolution. |
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Caput VIII.
|
Chapter VIII. |
|
De Satisfactionis necessitate et fructu.
|
On the necessity and on the fruit of Satisfaction. |
|
Demum quoad satisfactionem, quæ ex omnibus pœnitentiæ, partibus, quemadmodum a patribus nostris Christiano populo fuit perpetuo tempore
commendata, ita una maxime nostra ætate summo pietatis prætextu impugnatur ab
iis, qui speciem pietatis habent, virtutem autem ejus abnegarunt: sancta synodus
declarat, falsum omnino esse et a verbo Dei alienum, culpam a Domino nunquam
remitti, quin universa etiam pœna condonetur. Perspicua enim et illustria in
sacris litteris exempla reperiuntur, quibus, præter divinam traditionem, hic
error quam manifestissime revincitur. Sane et divinæ justitiæ ratio exigere
videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam
deliquerint; aliter vero qui semel a peccati et dæmonis servitute liberati,
et accepto Spiritus Sancti dono, scientes templum Dei violare et Spiritum Sanctum
contristare non formidaverint. Et divinam clementiam decet, ne ita nobis absque
ulla
|
Finally, as regards satisfaction,—which
as it is, of all the parts of penance, that which has been at all times recommended
to the Christian people by our Fathers, so is it the one especially which in
our age is, under the loftiest pretext of piety, impugned by those who have
an appearance of godliness, but have denied the power thereof,220220
—the holy Synod declares, that it is wholly false, and alien from the Word of
God, that the guilt is never forgiven by the Lord, without the whole punishment
also being therewith pardoned. For clear and illustrious examples are found
in the sacred writings, whereby, besides by divine tradition, this error is
refuted in the plainest manner possible. And truly the nature of divine justice
seems to demand, that they, who through ignorance have sinned before baptism,
be received into grace in one manner; and in another those who, after having
been freed from the servitude of sin and of the devil, and after having received
the gift of the Holy Ghost, have not feared, knowingly to violate the temple
of God,221221
and to grieve the Holy Spirit.222222
And it |
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satisfactione peccata
dimittantur, ut, occasione accepta, peccata leviora putantes, velut injurii
et contumeliosi Spiritui Sancto in graviora labamur, thesaurizantes nobis iram
in die iræ. Procul dubio enim magnopere a peccato revocant et quasi fræno quodam
cærcent hæ satisfactoriæ pœnæ, cautioresque et vigilantiores in futurum pænitentes efficiunt; medentur quoque peccatorum reliquiis et vitiosos habitus male vivendo
comparatos contrariis virtutum actionibus tollunt. Neque vero securior ulla
via in Ecclesia Dei umquam existimata fuit ad amovendam imminentem a Domino
pœnam, quam ut hæc pœnitentiæ opera homines cum vero animi dolore frequentent.
Accedit ad hæc, quod, dum satisfaciendo patimur pro peccatis, Christo Jesu,
qui pro peccatis nostris satisfecit, ex quo omnis nostra sufficientia est, conformes
efficimur, certissimam quoque inde arrham habentes, quod, si compatimur et conglorificabimur.
Neque vero ita nostra est satisfactio hæc, quam pro peccatis nostris exsolvimus,
ut
|
beseems the divine clemency,
that sins be not in such wise pardoned us without any satisfaction, as that,
taking occasion therefrom, thinking sins less grievous, we, offering as it were
an insult and an outrage to the Holy Ghost,223223
should fall into more grievous sins, treasuring up wrath against the day
of wrath.224224
For, doubtless, these satisfactory punishments greatly recall from sin, and
check as it were with a bridle, and make penitents more cautious and watchful
for the future; they are also remedies for the remains of sin, and, by acts
of the opposite virtues, they remove the habits acquired by evil living. Neither
indeed was there ever in the Church of God any way accounted surer to turn aside
the impending chastisement of the Lord, than that men should, with true sorrow
of mind, practice these works of penitence. Add to these things, that, whilst
we thus, by making satisfaction, suffer for our sins, we are made conformable
to Jesus Christ, who satisfied for our sins, from whom all our sufficiency
is;225225
having also thereby a most sure pledge, that if we suffer with him, we shall
also be glorified with him.226226
But neither is this satisfaction, which we |
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non sit per Christum
Iesum, nam qui ex nobis, tamquam ex nobis, nihil possumus, eo cooperante, qui
nos confortat, omnia possumus. Ita non habet homo, unde glorietur; sed omnis
gloriatio nostra in Christo est; in quo vivimus, in quo meremur, in quo satisfacimus,
facientes fructus dignos pœnitentiæ, qui ex illo vim habent, ab illo offeruntur
Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum
Spiritus et prudentia suggesserit, pro qualitate criminum et pœnitentium facultate,
salutares et convenientes satisfactiones injungere; ne, si forte peccatis conniveant
et indulgentius cum pœnitentibus agant, levissima quædam opera pro gravissimis
delictis injungendo, alienorum peccatorum participes efficiantur. Habeant autem
præ oculis, ut satisfactio, quam imponunt, non sit tantum ad novæ vitæ custodiam
et infirmitatis medicamentum, sed etiam ad præteritorum peccatorum vindictam
et castigationem: nam claves sacerdotum, non ad solvendum dumtaxat, sed et ad
ligandum concessas etiam antiqui patres
|
discharge for our sins,
so our own, as not to be through Jesus Christ. For us who can do nothing of
ourselves, as of ourselves, can do all things, he co-operating, who strengthens
us. Thus, man has not wherein to glory, but all our glorying is in Christ: in
whom we live; in whom we merit; in whom we satisfy; bringing forth fruits
worthy of penance,227227
which from him have their efficacy; by him are offered to the Father; and through
him are accepted by the Father. Therefore the priests of the Lord ought, as
far as the Spirit and prudence shall suggest, to enjoin salutary and suitable
satisfactions, according to the quality of the crimes and the ability of the
penitent; lest, if haply they connive at sins, and deal too indulgently with
penitents, by enjoining certain very light works for very grievous crimes, they
be made partakers of other men's sins. But let them have in view, that the satisfaction,
which they impose, be not only for the preservation of a new life and a medicine
of infirmity, but also for the avenging and punishing of past sins. For the
ancient Fathers likewise both believe and teach, that the keys of the priests
were given, not to loose only, but also to bind.228228
But not therefore |
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et credunt et docent.
Nec propterea existimarunt, sacramentum pœnitentiæ esse forum iræ vel pœnarum,
sicut nemo umquam Catholicus sensit, ex hujusmodi nostris satisfactionibus vim
meriti et satisfactionis Domini nostri Iesu Christi vel obscurari vel aliqua
ex parte imminui; quod dum novatores intelligere nolunt, ita optimam pœnitentiam
novam vitam esse docent, ut omnem satisfactionis vim et usum tollant.
|
did they imagine that
the sacrament of Penance is a tribunal of wrath or of punishments; even as no
Catholic ever thought, that, by this kind of satisfaction on our parts, the
efficacy of the merit and of the satisfaction of our Lord Jesus Christ is either
obscured or in any way lessened: which when the innovators seek to understand,
they in such wise maintain a new life to be the best penance, as to take away
the entire efficacy and use of satisfaction. |
|
Caput IX.
|
Chapter IX. |
|
De operibus Satisfactionis.
|
On works of Satisfaction. |
|
Docet præterea, tantam esse divinæ munificentiæ largitatem,
ut non solum pænis sponte a nobis pro vindicando peccato susceptis, aut sacerdotis
arbitrio pro mensura delicti impositis, sed etiam, quod maximum amoris argumentum
est, temporalibus flagellis a Deo inflictis et a nobis patienter toleratis apud
Deum Patrem per Christum Iesum satisfacere valeamus.
|
The Synod teaches furthermore,
that so great is the liberality of the divine munificence, that we are able
through Jesus Christ to make satisfaction to God the Father, not only by punishments
voluntarily undertaken of ourselves for the punishment of sin, or by those imposed
at the discretion of the priest according to the measure of our delinquency,
but also, which is a very great proof of love, by the temporal scourges inflicted
of God, and borne patiently by us. |
|
DOCTRINA DE SACRAMENTO EXTREMÆ UNCTIONIS.
|
ON THE SACRAMENT
OF EXTREME UNCTION. |
|
Visum est autem sanctæ synodo, præcedenti doctrinæ de
pœnitentia adjungere ea, quæ sequuntur de sacramento
|
It hath also seemed good
to the holy Synod, to subjoin to the preceding doctrine on Penance, the following |
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extremæ unctionis, quod
non modo pœnitentiæ, sed et totius Christianæ vitæ, quæ perpetua pœnitentia
esse debet, consummativum existimatum est a Patribus. Primum itaque circa illius
institutionem declarat et docet, quod clementissimus Redemptor noster, qui servis
suis quovis tempore voluit de salutaribus remediis adversus omnia omnium hostium
tela esse prospectum, quemadmodum auxilia maxima in sacramentis aliis præparavit,
quibus Christiani conservare se integros, dum viverent, ab omni graviori spiritus
incommodo possint: ita extremæ unctionis sacramento finem vitæ, tamquam firmissimo
quodam præsidio, munivit. Nam etsi adversarius noster occasiones per omnem vitam
quærat et captet, ut devorare animas nostras quoquo modo possit: nullum tamen
tempus est, quo vehementius ille omnes suæ versutiæ nervos intendat ad perdendos
nos penitus, et a fiducia etiam, si possit, divinæ misericordiæ deturbandos,
quam cum impendere nobis exitum vitæ prospicit.
|
on the sacrament of Extreme
Unction, which by the Fathers was regarded as being the completion, not only
of penance, but also of the whole Christian life, which ought to be a perpetual
penance. First, therefore, as regards its institution, it declares and teaches,
that our most gracious Redeemer,—who would have his servants at all times provided
with salutary remedies against all the weapons of all their enemies,—as, in
the other sacraments, he prepared the greatest aids, whereby during life, Christians
may preserve themselves whole from every more grievous spiritual evil, so did
he guard the close of life, by the sacrament of Extreme Unction, as with a most
firm defense. For though our adversary seeks and seizes opportunities,
all our life long, to be able in any way to devour229229
our souls; yet is there no time wherein he strains more vehemently all the powers
of his craft to ruin us utterly, and, if he can possibly, to make us fall even
from trust in the mercy of God, than when he perceives the end of our life to
be at hand. |
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Caput I.
|
Chapter I. |
|
De institutione sacramenti Extremæ Unctionis.
|
On the institution of the sacrament of Extreme Unction. |
|
Instituta est autem sacra unctio infirmorum tamquam vere
et proprie sacramentum novi testamenti, a Christo Domino nos tro apud Marcum
quidem insinuatum, per Iacobum autem apostolum ac Domini fratrem, fidelibus
commendatum ac promulgatum. Infirmatur, inquit, quis in vobis? inducat presbyteros
Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini; et oratio
fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis sit, dimittentur
ei. Quibus verbis, ut ex apostolica traditione per manus accepta Ecclesia didicit,
docet materiam, formam, proprium ministrum, et effectum hujus salutaris sacramenti.
Intellexit enim Ecclesia, materiam esse oleum ab episcopo benedictum; nam unctio
aptissime Spiritus Sancti gratiam, qua invisibiliter anima ægrotantis inungitur,
repræsentat; formam deinde esse illa verba: Per istam unctionem, etc.
|
Now, this sacred unction
of the sick was instituted by Christ our Lord, as truly and properly a sacrament
of the new law, insinuated indeed in Mark, but recommended and promulgated to
the faithful by James the Apostle, and brother of the Lord. Is any man,
he saith, sick among you? Let him, bring in the priests of the Church, and
let them pray over him, anointing him with oil in the name of the Lord: and
the prayer of faith shall save the sick man; and the Lord shall raise him up;
and if he be in sins, they shall be forgiven him.230230
In which words, as the Church has learned from apostolic tradition, received
from hand to hand, he teaches the matter, the form, the proper minister, and
the effect of this salutary sacrament. For the Church has understood the matter
thereof to be oil blessed by a bishop. For the unction very aptly represents
the grace of the Holy Ghost, with which the soul of the sick person is invisibly
anointed; and furthermore that those words, "By this unction," etc., are the
form. |
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Caput II.
|
Chapter II. |
|
De effectu hujus Sacramenti.
|
On the effect of this Sacrament. |
|
Res porro et effectus hujus sacramenti illis verbis explicatur:
Et oratio fidei salvabit infirmum; et alleviabit eum Dominus; et si in peccatis
sit, dimittentur ei. Res etenim hæc gratia est Spiritus Sancti, cujus unctio
delicta, si quæ sint adhuc expianda, ac peccati reliquias abstergit; et ægroti
animam alleviat et confirmat, magnam in eo divinæ misericordiæ fiduciam excitando;
qua infirmus sublevatus et morbi incommoda ac labores levius fert, et tentationibus
dæmonis, calcaneo insidiantis, facilius resistit, et sanitatem corporis interdum,
ubi saluti animæ expedierit, consequitur.
|
Moreover, the thing signified,
and the effect of this sacrament, are explained in those words: And the prayer
of faith shall save the sick man, and the Lord shall raise him up, and if he
be in sins they shall be forgiven him. For the thing here signified is the
grace of the Holy Ghost; whose anointing cleanses away sins, if there be any
still to be expiated, as also the remains of sins; and raises up and
strengthens the soul of the sick person, by exciting in him a great confidence
in the divine mercy; whereby the sick being supported, bears more easily the
inconveniences and pains of his sickness; and more readily resists the temptations
of the devil who lies in wait for his heel;231231
and at times obtains bodily health, when expedient for the welfare of the soul. |
|
Caput III.
|
Chapter III. |
|
De ministro hujus Sacramenti, et tempore, quo dari debeat.
|
On the minister of this Sacrament, and on the time when it ought to be administered. |
|
Jam vero, quod attinet ad præscriptionem eorum, qui et
suscipere et ministrare hoc sacramentum debent, haud obscure fuit illud etiam
in verbis prædictis traditum. Nam et ostenditur illic, proprios hujus sacramenti
|
And now as to prescribing
who ought to receive, and who to administer this sacrament, this also was not
obscurely delivered in the words above cited. For it is there also shown, that
the proper ministers of this sacrament are the Presbyters
|
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ministros esse Ecclesia Presbyteros; quo nomine eo loco,
non ætate seniores, aut primores in populo intelligendi veniunt, sed aut episcopi,
aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii. Declaratur
etiam, esse hanc unctionem infirmis adhibendam, illis vero præsertim, qui tam
periculose decumbunt, ut in exitu vitæ constituti videantur; unde et sacramentum
exeuntium nuncupatur. Quod si infirmi post susceptam hanc unctionem convaluerint,
iterum hujus sacramenti subsidio juvari poterunt, cum in aliud simile vitæ discrimen
inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam
apostoli Iacobi sententiam docent, hanc unctionem vel figmentum esse humanum,
vel ritum a patribus acceptum, nec mandatum Dei, nec promissionem gratiæ habentem;
et qui illam jam cessasse asserunt, quasi ad gratiam curationum dumtaxat in
primitiva Ecclesia referenda esset; et qui dicunt, ritum et usum, quem sancta
Romana Ecclesia in hujus sacramenti administratione observat, Iacobi apostoli
sententiæ repugnare,
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of the Church; by which name are to be understood,
in that place, not the elders by age, or the foremost in dignity amongst the
people, but either bishops, or priests by bishops rightly ordained by the
imposition of the hands of the priesthood.232232
It is also declared, that this unction is to be applied to the sick, but to
those especially who lie in such danger as to seem to be about to depart this
life: whence also it is called the sacrament of the departing. And if the sick
should, after having received this unction, recover, they may again be aided
by the succor of this sacrament, when they fall into another like danger of
death. Wherefore, they are on no account to be hearkened to, who, against so
manifest and clear a sentence of the Apostle James, teach, either that this
unction is a human figment or is a rite received from the Fathers, which neither
has a command from God, nor a promise of grace: nor those who assert that it
has already ceased, as though it were only to be referred to the grace of healing
in the primitive Church; nor those who say that the rite and usage which the
holy Roman Church observes in the administration of this sacrament is repugnant
to the sentiment of the Apostle |
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atque ideo in alium commutandum esse; et denique, qui
hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant. Hæc
enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis. Nec
profecto Ecelesia Romana, aliarum omnium mater et magistra, aliud in hac administranda
unctione, quantum ad ea, quæ hujus sacramenti substantiam perficiunt, observat,
quam quod beatus Iacobus præscripsit. Neque vero tanti sacramenti contemptus
absque ingenti scelere et ipsius Spiritus Sancti injuria esse posset.
|
James, and that it is therefore to be changed into
some other; nor finally those who affirm that this Extreme Unction may without
sin be contemned by the faithful; for all these things are most manifestly at
variance with the perspicuous words of so great an apostle. Neither assuredly
does the Roman Church, the mother and mistress of all other churches, observe
aught in administering this unction,—as regards those things which constitute
the substance of this sacrament,—but what blessed James has prescribed. Nor
indeed can there be contempt of so great a sacrament without a heinous sin,
and an injury to the Holy Ghost himself. |
|
Hæc sunt, quæ de pœnitentiæ et extremæ unctionis sacramentis
sancta hæc œcumenica synodus profitetur et docet atque omnibus Christi fidelibus
credenda et tenenda proponit. Sequentes autem canones inviolabiliter servandos
esse tradit, et asserentes contrarium perpetuo damnat et anathematizat.
|
These are the things which
this holy œcumenical Synod professes and teaches and proposes to all the faithful
of Christ, to be believed and held, touching the sacraments of Penance and Extreme
Unction. And it delivers the following canons to be inviolably preserved; and
condemns and anathematizes those who assert what is contrary thereto. |
|
DE SANCTISSIMO PŒNITENTIÆ SACRAMENTO.
|
ON THE MOST HOLY
SACRAMENT OF PENANCE.
|
|
Canon I.—Si
quis dixerit, in Catholica Ecclesia pœnitentiam non esse vere et proprie sacramentum
pro fidelibus, quoties
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Canon I.—If any one saith, that
in the Catholic Church Penance is not truly and properly a sacrament, instituted
by Christ our Lord |
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post baptismum in peccata labuntur, ipsi Deo reconciliandis
a Christo Domino nostro institutum: anathema sit.
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for reconciling the faithful unto God, as often
as they fall into sin after baptism: let him be anathema. |
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Canon II.—Si
quis sacramenta confundens, ipsum baptismum pœnitentiæ sacramentum esse dixerit,
quasi hæc duo sacramenta distincta non sint, atque ideo pœnitentiam non recte
secundam post naufragium tabulam appellari: anathema sit.
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Canon II.—If any one, confounding
the sacraments, saith that baptism is itself the sacrament of Penance, as though
these two sacraments were not distinct, and that therefore Penance is not rightly
called a second plank after shipwreck: let him be anathema. |
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Canon III.—Si
quis dixerit, verba illa Domini Salvatoris: Accipite Spiritum Sanctum; quorum
remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt:
non esse intelligenda de potestate remittendi et retinendi peccata in sacramento
pœnitentiæ, sicut Ecclesia Catholica ab initio semper intellexit; detorserit
autem, contra institutionem hujus sacramenti, ad auctoritatem prædicandi evangelium:
anathema sit.
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Canon III.—If any one saith, that
those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins
you shall forgive, they are forgiven them, and whose sins you shall retain,
they are retained,233233
are not to be understood of the power of forgiving and of retaining sins in
the sacrament of Penance, as the Catholic Church has always from the beginning
understood them; but wrests them, contrary to the institution of this sacrament,
to the power of preaching the gospel: let him be anathema. |
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Canon IV.—Si
quis negaveret, ad integram et perfectam peccatorum remissionem requiri tres
actus in pœnitente, quasi materiam sacramenti pœnitentiæ, videlicet, contritionem,
confessionem, et satisfactionem, quæ tres pœnitentiæ
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Canon IV.—If any one denieth, that,
for the entire and perfect remission of sins, there are required three acts
in the penitent, which are as it were the matter of the sacrament of Penance,
to wit, contrition, confession, and satisfaction, which are called the three
parts of |
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partes dicuntur; aut dixerit, duas tantum esse pœnitentiæ
partes, terrores scilicet incussos conscientiæ, agnito peccato, et fidem conceptam
ex evangelio vel absolutione, qua credit quis sibi per Christum remissa peccata:
anathema sit.
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penance; or saith that there are two parts only
of penance, to wit, the terrors with which the conscience is smitten upon being
convinced of sin, and the faith, generated by the gospel, or by the absolution,
whereby one believes that his sins are forgiven him through Christ: let him
be anathema. |
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Canon V.—Si
quis dixerit eam contritionem, quæ paratur per discussionem, collectionem et
detestationem peccatorum, qua quis recogitat annos suos in amaritudine animæ
suæ, ponderando peccatorum suorum gravitatem, multitudinem, fœditatem, amissionem
æternæ beatitudinis, et æternæ damnationis incursum, cum proposito melioris
vitæ, non esse verum et utilem dolorem, nec præparare ad gratiam, sed facere
hominem hypocritam et magis peccatorem; demum, illum esse dolorem coactum et
non liberum ac voluntarium: anathema sit.
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Canon V.—If any one saith, that
the contrition which is acquired by means of the examination, collection, and
detestation of sins,—whereby one thinks over his years in the bitterness
of his soul,234234
by pondering on the grievousness, the multitude, the filthiness of his sins,
the loss of eternal blessedness, and the eternal damnation which he has incurred,
having therewith the purpose of a better life,—is not a true and profitable
sorrow, does not prepare for grace, but makes a man a hypocrite and a greater
sinner; in fine, that this [contrition] is a forced and not free and voluntary
sorrow: let him be anathema. |
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Canon VI.—Si
quis negaverit, confessionem sacramentalem vel institutam, vel ad salutem necessariam
esse jure divino; aut dixerit, modum secrete confitendi soli sacerdoti, quem
Ecclesia Cathotica ab initio semper observavit et observat, alienum
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Canon VI.—If any one denieth, either
that sacramental confession was instituted, or is necessary to salvation, of
divine right; or saith, that the manner of confessing secretly to a priest alone,
which the Church hath ever observed from the beginning, and doth observe, is
alien |
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esse ab institutione et mandato Christi, et inventum esse
humanum: anathema sit.
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from the institution and command of Christ, and
is a human invention: let him be anathema. |
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Canon VII.—Si
quis dixerit, in sacramento pœnitentiæ 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
pœnitentem, 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.
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Canon VII.—If any one saith, that,
in the sacrament of Penance, it is not necessary, of divine right, for the remission
of sins, to confess all and singular the mortal sins which after due and diligent
previous meditation are remembered, even those [mortal sins] which are secret,
and those which are opposed to the two last commandments of the Decalogue, as
also the circumstances which change the species of a sin; but [saith] that such
confession is only useful to instruct and console the penitent, and that it
was of old only observed in order to impose a canonical satisfaction; or saith
that they, who strive to confess all their sins, wish to leave nothing to the
divine mercy to pardon; or, finally, that it is not lawful to confess venial
sins: let him be anathema. |
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Canon VIII.—Si
quis dixerit, confessionem omnium peccatorum, qualem Ecclesia servat, esse impossibilem
et traditionem humanam a piis abolendam; aut ad eam non teneri omnes et singulos
utriusque Christi fideles, juxta magni Concilii Lateranensis constitutionem,
semel in anno et
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Canon VIII.—If any one saith, that
the confession of all sins, such as it is observed in the Church, is impossible,
and is a human tradition to be abolished by the godly; or that all and each
of the faithful of Christ, of either sex, are not obliged thereunto once a year,
conformably to the constitution of the great Council of Lateran, and that,
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ob id suadendum esse Christi fidelibus, ut non confiteantur
tempore quadragesimæ: anathema sit.
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for this cause, the faithful of Christ are to be
persuaded not to confess during Lent: let him be anathema. |
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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 pœnitentis, ut sacerdos ipsum absolvere
possit: anathema sit.
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Canon IX.—If any one saith, that
the sacramental absolution of the priest is not a judicial act, but a bare ministry
of pronouncing and declaring sins to be forgiven to him who confesses; provided
only he believe himself to be absolved, or [even though] the priest absolve
not in earnest, but in joke; or saith, that the confession of the penitent is
not required, in order that the priest may be able to absolve him: let him be
anathema. |
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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 ligaveritis
super terram, erunt ligata et in cœlo; 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,
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Canon X.—If any one saith, that
priests, who are in mortal sin, have not the power of binding and loosing; or,
that not priests alone are the ministers of absolution, but that, to all and
each of the faithful of Christ is it said: Whatsoever you shall bind upon
earth shall be bound also in heaven; and whatsoever you shall loose upon earth,
shall be loosed also in heaven;235235
and, whose sins you shall forgive, they are forgiven them; and whose sins
you shall retain, they are retained;236236
by virtue of which words every one is able to absolve from sins, to wit, from
public sins by reproof only, provided he who is |
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secreta vero per spontaneam confessionem: anathema sit.
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reproved yield thereto, and from secret sins by
a voluntary confession: let him be anathema. |
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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.
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Canon XI.—If any one saith, that
bishops have not the right of reserving cases to themselves, except as regards
external polity, and that therefore the reservation of cases hinders not, but
that a priest may truly absolve from reserved cases: let him be anathema. |
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Canon XII.—Si
quis dixerit, totam pœnam simul cum culpa remitti semper a Deo, satisfactionemque
pœnitentium non esse aliam quam fidem, qua apprehendunt Christum pro eis satisfecisse:
anathema sit.
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Canon XII.—If any one saith, that
God always remits the whole punishment together with the guilt, and that the
satisfaction of penitents is no other than the faith whereby they apprehend
that Christ has satisfied for them: let him be anathema. |
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Canon XIII.—Si
quis dixerit, pro peccatis, quoad pœnam temporalem, minime Deo pro Christi merita
satisfieri pœnis ab eo inflictis et patienter toleratis, vel a sacerdote injunctis,
sed neque sponte susceptis, ut jejuniis, orationibus, eleemosynis, vel aliis
etiam pietatis operibus, atque ideo optimam pœnitentiam esse tantum novam vitam:
anathema sit.
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Canon XIII.—If any one saith, that
satisfaction for sins, as to their temporal punishment, is nowise made to God,
through the merits of Jesus Christ, by the punishments inflicted by him, and
patiently borne, or by those enjoined by the priest, nor even by those voluntarily
undertaken, as by fastings, prayers, alms-deeds, or by other works also of piety;
and that, therefore, the best penance is merely a new life: let him be anathema.
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Canon XIV.—Si
quis dixerit, satisfactiones, quibus pœnitentes per Christum Iesum peccata redimunt,
non esse cultus
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Canon XIV.—If any one saith, that
the satisfactions, by which penitents redeem their sins through Jesus Christ,
are not a worship of |
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Dei, sed traditiones hominum, doctrinam de gratia, et
verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: anathema
sit.
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God, but traditions of men, which obscure the doctrine
of grace, and the true worship of God, and the benefit itself of the death of
Christ: let him be anathema. |
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Canon XV.—Si
quis dixerit, claves Ecclesiæ esse datas tantum ad solvendum, non etiam ad ligandum,
et propterea sacerdotes, dum imponunt pœnas confitentibus, agere contra finem
clavium et contra institutionem Christi; et fictionem esse, quod, virtute clavium
sublata pœna æterna, pœna temporalis plerumque exsolvenda remaneat: anathema
sit.
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Canon XV.—If any one saith, that
the keys are given to the Church, only to loose, not also to bind;
and that, therefore, priests act contrary to the purpose of the keys, and contrary
to the institution of Christ, when they impose punishments on those who confess;
and that it is a fiction, that, after the eternal punishment has, by virtue
of the keys, been removed, there remains for the most part a temporal punishment
to be discharged: let him be anathema. |
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DE SACRAMENTO EXTREMÆ UNCTIONIS.
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ON THE SACRAMENT OF EXTREME UNCTION.
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Canon I.—Si
quis dixerit, extremam unctionem non esse vere et proprie sacramentum a Christo
domino nostro institutum et a beato Iacobo apostolo promulgatum; sed ritum tantum
acceptum a patribus aut figmentum humanum: anathema sit.
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Canon I.—If any one saith, that
Extreme Unction is not truly and properly a sacrament, instituted by Christ
our Lord, and promulgated by the blessed Apostle James; but is only a rite received
from the Fathers, or a human figment: let him be anathema. |
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Canon II.—Si
quis dixerit, sacram infirmorum unctionem non conferre gratiam, nec remittere
peccata, nec alleviare infirmos, sed jam cessasse, quasi olim tantum fuerit gratia
curationum: anathema sit.
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Canon II.—If any one saith, that
the sacred unction of the sick does not confer grace, nor remit sin, nor comfort
the sick; but that it has already ceased, as though it were of old only the
grace of working cures: let him be anathema. |
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