inhæreat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit. and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God: let him be anathema. Canon XII.--Si quis dixerit, fidem justificantem nihil aliud esse, quam fiduciam divinæ misericordiæ peccata remittentis propter Christum; vel eam fiduciam solam esse, qua justificamur: anathema sit. CANON XII.--If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified: let him be anathema. Canon XIII.--Si quis dixerit, omni homini ad remissionem peccatorum assequendam necessarium esse, ut credat certo, et absque ulla hæsitatione propriæ infirmitatis et indispositionis peccata sibi esse remissa: anathema sit. CANON XIII.--If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and indisposition, that his sins are forgiven him: let him be anathema. Canon XIV.--Si quis dixerit, hominem a peccatis absolvi ac justificari ex eo quod se absolvi ac justificari certo credat; aut neminem vero esse justificatum, nisi qui credat se esse justificatum, et hac sola fide absolutionem et justiftcationem perfici: anathema sit. CANON XIV.--If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected: let him be anathema. Canon XV.--Si quis dixerit, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero prædestinatorum: anathema sit. CANON XV.--If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate: let him be anathema. Canon XVI.--Si quis magnum CANON XVI.--If any one saith,
illud usque in finem perseverantiæ donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit. that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,--unless he have learned this by special revelation: let him be anathema. Canon XVII.--Si quis justificationis gratiam non nisi prædestinatis ad vitam contingere dixerit, reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestate prædestinatos ad malum: anathema sit. CANON XVII.--If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil: let him be anathema. Canon XVIII.--Si quis dixerit, Dei præcepta homini etiam justificato et sub gratia constitute esse ad observandum impossibilia: anathema sit. CANON XVIII.--If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep: let him be anathema. Canon XIX.--Si quis dixerit, nihil præceptum esse in evangelio præter fidem, cetera esse indifferentia, neque præcepta, neque prohibita, sed libera; aut decem præcepta nihil pertinere ad Christianas: anathema sit. CANON XIX.--If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians: let him be anathema. Canon XX.--Si quis hominem justificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et ecclesiæ, sed tantum ad credendum, quasi vero evangelium sit nuda et absoluta promissio vitæ æternæ sine conditione observationis CANON XX.--If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of
mandatorum: anathema sit. observing the commandments: let him be anathema. Canon XXI.--Si quis dixerit. Christum Iesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant: anathema sit. CANON XXI.--If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey: let him be anathema. Canon XXII.--Si quis dixerit, justificatum, vel sine speciali auxilio Dei in accepta justitia perseverare posse, vel cum eo non posse: anathema sit. CANON XXII.--If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able: let him be anathema. Canon XXIII.--Si quis hominem semel justificatum dixerit amplius peccare non posse, neque gratiam amittere, atque ideo eum qui labitur et peccat, nunquam vere fuisse justificatum; aut contra, posse in tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Virgine tenet ecclesia: anathema sit. CANON XXIII.--If any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,--except by a special privilege from God, as the Church holds in regard of the Blessed Virgin: let him be anathema. Canon XXIV.--Si quis dixerit, justitiam acceptam non conservari, atque etiam non augeri coram Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptæ, non autem ipsius augendæ causam: anathema sit. CANON XXIV.--If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof: let him be anathema. Canon XXV.--Si quis in quolibet bono opere justum saltem venialiter peccare dixerit, aut, CANON XXV.--If any one saith, that, in every good work, the just sins venially at least, or--which is
quod intolerabilius est, mortaliter, atque ideo poenas æternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit. more intolerable still--mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation: let him be anathema. Canon XXVI.--Si quis dixerit, justos non debere pro bonis operibus, quæ in Deo fuerint facta, expectare et sperare æternam retributionem a Deo per ejus misericordiam et Iesu Christi meritum, si bene agendo et divina mandata custodiendo usque in finem perseveraverint: anathema sit. CANON XXVI.--If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through his mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments: let him be anathema. Canon XXVII.--Si quis dixerit, nullum esse mortale peccatum, nisi infidelitatis; aut nullo alio, quantumvis gravi et enormi, præterquam infidelitatis, peccato, semel acceptam gratiam amitti: anathema sit. CANON XXVII.--If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity: let him be anathema. Canon XXVIII.--Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti; aut fidem, quæ remanet, non esse veram fidem, licet non sit viva; aut eum, qui fidem sine caritate habet, non esse Christianum: anathema sit. CANON XXVIII.--If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he who has faith without charity is not a Christian: let him be anathema. Canon XXIX.--Si quis dixerit, eum, qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide amissam justitiam recuperare CANON XXIX.--If any one saith, that he who has fallen after baptism is not able by the grace of God to rise again; or, that he is able indeed to recover the justice
sine sacramento poenitentiæ, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit. which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church--instructed by Christ and his Apostles--has hitherto professed, observed, and taught: let him be anathema. Canon XXX.--Si quis post acceptam justificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum æternæ pænæ deleri dixerit, ut nullus remaneat reatus pænæ temporalis exsolvendæ vel in hoc seculo, vel in futuro in purgatorio, antequam ad regna coelorum aditus patere possit: anathema sit. CANON XXX.--If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened [to him]: let him be anathema. Canon XXXI.--Si quis dixerit, justificatum peccare, dum intuitu æternæ mercedis bene operatur; anathema sit. CANON XXXI.--If any one saith, that the justified sins when he performs good works with a view to an eternal recompense: let him be anathema. Canon XXXII.--Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Iesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratiæ decesserit, consecutionem, CANON XXXII.--If any one saith, that the good works of one that is justified are in such manner the gifts of God, that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal
atque etiam gloriæ augmentum: anathema sit. life,--if so be, however, that he depart in grace,--and also an increase of glory: let him be anathema. Canon XXXIII.--Si quis dixerit, per hanc doctrinam catholicam de justificatione, a sancta synodo hoc præsenti decreto expressam, aliqua ex parte gloriæ Dei vel meritis Iesu Christi Domini nostri derogari, et non potius veritatem fidei nostræ, Dei denique, ac Christi Iesu gloriam illustrari: anathema sit. CANON XXXIII.--If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod set forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered [more] illustrious: let him be anathema.
[103] Isa. lxiv. 6.
[104] Ephes. ii. 3.
[105] Rom. vi. 17, 20.
[106] 2Cor. i. 3.
[107] Gal. iv. 4.
[108] Gal. v. 4.
[109] Rom. ix. 30.
[110] Rom. iii. 25.
[111] 1 John ii. 2.
[112] 2 Cor. v. 15.
[113] Coloss. i. 12-14.
[114] Rom. viii. 15, 16, 23.
[115] John iii. 5.
[116] Zach. i. 3.
[117] Lam. v. 21.
[118] Rom. x. 17.
[119] Rom. iii. 24.
[120] Heb. xi. 6.
[121] Matt. ii. 5.
[122] Eccles. i. 27.
[123] Acts ii. 38.
[124] Matt. xxviii. 19.
[125] 1 Kings vii. 3.
[126] Titus iii. 7
[127] 1 Cor. vi. 11
[128] Ephes. i. 13, 14.
[129] Ephes. ii. 4.
[130] Heb. xi.
[131] Ephes. iv. 23
[132] 1 Cor. xii. 2.
[133] Rom. v. 5.