[85] Heb. xi. 6.
[86] Ephes. iv. 14.
[87] Heb. ii. 14.
[88] Rom. v. 12.
[89] 1 Tim. ii. 5.
[90] 1 Cor. i. 30.
[91] Acts iv. 2.
[92] John i. 29.
[93] Gal. iii. 27.
[94] Acts ii. 38.
[95] Rom. v. 12.
[96] John iii. 5.
[97] Rom. viii. 1; vi. 4
[98] Ephes. iv. 22, 24.
[99] Rom. viii.17.
[100] 2 Tim. ii. 5.
[101] Rom. vi. 12; vii. 8.
[102] [This indirect exemption of the immaculata Virgo Maria from original sin is a very near approach to the positive definition of the immaculata conceptio Virginis Mariæ in 1854.--P. S.]
Sessio Sexta, Sixth Session, celebrata die XIII. Januarii 1547. held January 13, 1547. DECRETUM DE JUSTIFICATIONE. DECREE ON JUSTIFICATION. Caput I. Chapter I. De naturæ et legis ad justificandos homines imbecillitate. On the Inability of Nature and of the Law to justify Man. Primum declarat sancta synodus, ad justificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in prævaricatione Adæ innocentiam perdidissent; facti immundi et ut apostolus inquit, natura filii iræ, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati et sub potestate diaboli ac mortis, ut non modo gentes per vim naturæ, sed ne Iudæi quidem per ipsam etiam litteram legis Moysi, inde liberari aut surgere possent; tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum. The holy Synod declares first, that, for the correct and sound understanding of the doctrine of Justification, it is necessary that each one recognize and confess, that, whereas all men had lost their innocence in the prevarication of Adam,--having become unclean, [103] and as the apostle says, by nature children of wrath, [104] as (this Synod) has set forth in the decree on original sin,--they were so far the servants of sin, [105] and under the power of the devil and of death, that not the Gentiles only by the force of nature, but not even the Jews by the very letter itself of the law of Moses, were able to be liberated, or to arise, therefrom; although freewill, attenuated as it was in its powers, and bent down, was by no means extinguished in them. Caput II. Chapter II. De dispensatione et mysterio Adventus Christi. On the Dispensation and Mystery of Christ's Advent. Quo factum est, ut coelestis Pater, Pater misericordiarum, et Deus totius consolationis, Whence it came to pass, that the heavenly Father, the Father of mercies, and the God of all comfort, [106]
Christum Iesum, Filium suum, et ante legem et legis tempore multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis, ad homines miserit, ut et Iudæos, qui sub lege erant, redimeret, et gentes, quæ non sectabantur justitiam, justitiam apprehenderent, atque omnes adoptionem filiorum reciperent. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius pro peccatis nostris, non solum autem pro nostris, sed etiam pro totius mundi. when that blessed fullness of the time was come, [107] sent unto men, Jesus Christ, his own Son--who had been, both before the Law, and during the time of the Law, to many of the holy fathers announced and promised--that he might both redeem the Jews who were under the Law, [108] and that the Gentiles, who followed not after justice, might attain to justice, [109] and that all men might receive the adoption of sons. Him God hath proposed as a propitiator, through faith in his blood, [110] for our sins, and not for our sins only, but also for those of the whole world. [111] Caput III. Chapter III. Qui per Christum justificantur. Who are justified through Christ. Verum, etsi ille pro omnibus mortuus est, non omnes tamen mortis ejus beneficium recipiunt; sed ii dumtaxat, quibus meritum passionis ejus communicatur. Nam, sicut re vera homines, nisi ex semine Adæ propagati nascerentur, non nascerentur injusti; cum ea propagatione, per ipsum dum concipiuntur, propriam injustitiam contrahant: ita, nisi in Christo renascerentur, nunquam justificarentur; cum ea renascentia per meritum passionis ejus gratia, But, though He died for all, [112] yet do not all receive the benefit of his death, but those only unto whom the merit of his passion is communicated. For as in truth men, if they were not born propagated of the seed of Adam, would not be born unjust,--seeing that, by that propagation, they contract through him, when they are conceived, injustice as their own,--so, if they were not born again in Christ, they never would be justified; seeing that, in that new birth, there is bestowed upon them, through the
qua justi fiunt, illis tribuatur. Pro hoc beneficio apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suæ, in quo habemus redemptionem et remissionem peccatorum. merit of his passion, the grace whereby they are made just. For this benefit, the apostle exhorts us, evermore to give thanks to the Father, who hath made us worthy to be partakers of the lot of the saints in light, and hath delivered us from the power of darkness, and hath translated us into the Kingdom of the Son of his love, in whom we have redemption, and remission of sins. [113] Caput IV. Chapter IV. Insinuatur descriptio justifactionis impii, et modus ejus in statu gratiæ. A description is introduced of the Justification of the impious, and of the manner thereof in the state of grace. Quibus verbis justifications impii descriptio insinuatur, ut sit translatio ab eo statu, in quo homo nascitur filius primi Adæ, in statum gratiæ, et adoptionis filiorum Dei per secundum Adam Iesum Christum, salvatorem nostrum: quæ quidem translatio post evangelium promulgatum, sine lavacro regenerationis, aut ejus voto, fieri non potest; sicut scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei. By which words, a description of the Justification of the impious is indicated,--as being a translation, from that state wherein man is born a child of the first Adam, to the state of grace, and of the adoption of the sons of God, [114] through the second Adam, Jesus Christ, our Saviour. And this translation, since the promulgation of the Gospel, can not be effected, without the laver of regeneration, or the desire thereof, as it is written: unless a man be born again of water and the Holy Ghost, he can not enter into the Kingdom of God. [115]
Caput V. Chapter V. De necessitate præparationis ad justificationem in adultis, et unde sit. On the necessity, in adults, of preparation for Justification, and whence it proceeds. Declarat præterea, ipsius justificationis exordium in adultis a Dei per Christum Iesum præveniente gratia sumendum esse, hoc est, ab ejus vocatione, qua, nullis eorum existentibus meritis, vocantur; ut, qui per peccata a Deo aversi erant, per ejus excitantem atque adjuvantem gratiam ad convertendum se ad suam ipsorum justiftcationem, eidem gratiæ libere assentiendo et cooperando, disponantur: ita ut, tangente Deo cor hominis per Spiritus Sancti illuminationem, neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abjicere potest, neque tamen sine gratia Dei movere se ad justitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad vos: libertatis nostræ admonemur. Cum respondemus: Converte nos, Domine, ad te, et convertemur: Dei nos gratia præveniri confitemur. The Synod furthermore declares, that, in adults, the beginning of the said Justification is to be derived from the prevenient grace of God, through Jesus Christ, that is to say, from his vocation, whereby, without any merits existing on their parts, they are called; that so they, who by sins were alienated from God, may be disposed through his quickening and assisting grace, to convert themselves to their own justification, by freely assenting to and co-operating with that said grace: in such sort that, while God touches the heart of man by the illumination of the Holy Ghost, neither is man himself utterly inactive while he receives that inspiration, forasmuch as he is also able to reject it; yet is he not able, by his own free will, without the grace of God, to move himself unto justice in his sight. Whence, when it is said in the sacred writings: Turn ye to me, and I will turn to you, [116] we are admonished of our liberty; and when we answer: Convert us, O Lord, to thee, and we shall be converted, [117] we confess that we are prevented (anticipated) by the grace of God.
Caput VI. Chapter VI. Modus præparationis. The manner of Preparation. Disponuntur autem ad ipsam justitiam, dum excitati divina gratia et adjuti, fidem ex auditu concipientes, libere moventur in Deum, credentes vera esse, quæ divinitus revelata et promissa sunt; atque illud in primis, a Deo justificari impium per gratiam ejus), per redemptionem, quæ est in Christo Iesu: et, dum peccatores se esse intelligentes, a divinæ justitiæ timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se convertendo, in spem eriguntur, fidentes Deum sibi propter Christum propitium fore; illumque, tamquam omnis justitiæ fontem diligere incipiunt; ac propterea moventur adversus peccata per odium aliquod et detestationem, hoc est, per eam poenitentiam, quam ante baptismum agi oportet: denique dum proponunt suscipere baptismum inchoare novam vitam, et servare divina mandata. De hac dispositione scriptum est: Accedentem ad Deum oportet credere, quia est, et quod inquirentibus se remunerator sit: et, Confide, fili, remittuntur tibi peccata tua; et: Timor Now they [adults] are disposed unto the said justice, when, excited and assisted by divine grace, conceiving faith by hearing, [118] they are freely moved towards God, believing those things to be true which God has revealed and promised--and this especially, that God justifies the impious by his grace, through the redemption that is in Christ Jesus; [119] and when, understanding themselves to be sinners, they, by turning themselves, from the fear of divine justice whereby they are profitably agitated, to consider the mercy of God, are raised unto hope, confiding that God will be propitious to them for Christ's sake; and they begin to love him as the fountain of all justice; and are therefore moved against sins by a certain hatred and detestation, to wit, by that penitence which must be performed before baptism: lastly, when they purpose to receive baptism, to begin a new life, and to keep the commandments of God. Concerning this disposition it is written: He that cometh to God, must believe that he is, and is a rewarder to them that seek him; [120] and, Be of good faith, son, thy sins
Domini expellit peccatum; et: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Iesu Christi, in remissionem peccatorum vestrorum, et accipietis donum Spiritus Sancti; et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris, et Filii et Spiritus Sancti, docentes eos servare quæcumque mandavi vobis; denique: Præparate corda vestra Domino. are forgiven thee; [121] and, The fear of the Lord driveth out sin; [122] and, Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and you shall receive the gift of the Holy Ghost; [123] and, Going, therefore, teach ye all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghost; [124] finally, Prepare your hearts unto the Lord. [125] Caput VII. Chapter VII. Quid sit justificatio impii, et quæ ejus causæ. What the Justification of the impious is, and what the causes thereof. Hanc dispositionem, seu præparationem justificatio ipsa consequitur, quæ non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiæ et donorum, unde homo ex injusto fit justus, et ex inimico amicus, ut sit heres secundum spem vitæ, æternæ. This disposition, or preparation, is followed by Justification itself, which is not remission of sins merely, but also the sanctification and renewal of the inward man, through the voluntary reception of the grace, and of the gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he may be an heir according to hope of life everlasting. [126] Hujus justificationis causæ sunt, finalis quidem: gloria Dei et Christi, ac vita æterna; efficiens vero; misericors Deus, qui gratuito abluit, et sanctificat signans, et ungens Spiritu promissionis Sancto, qui est pignus Of this Justification the causes are these: the final cause indeed is the glory of God and of Jesus Christ, and life everlasting; while the efficient cause is a merciful God who washes and sanctifies [127] gratuitously, signing, and anointing with the