ob id suadendum esse Christi fidelibus, ut non confiteantur tempore quadragesimæ: anathema sit. for this cause, the faithful of Christ are to be persuaded not to confess during Lent: let him be anathema. 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 poenitentis, ut sacerdos ipsum absolvere possit: anathema sit. 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. 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 coelo; 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, 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; [235] and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained; [236] 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
secreta vero per spontaneam confessionem: anathema sit. reproved yield thereto, and from secret sins by a voluntary confession: let him be anathema. Canon XI.--Si quis dixerit, episcopos non habere jus reservandi sibi casus, nisi quoad externam politiam, atque ideo casuum reservationem non prohibere, quo minus sacerdos a reservatis vere absolvat: anathema sit. Canon 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. Canon XII.--Si quis dixerit, totam poenam simul cum culpa remitti semper a Deo, satisfactionemque poenitentium non esse aliam quam fidem, qua apprehendunt Christum pro eis satisfecisse: anathema sit. 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. Canon XIII.--Si quis dixerit, pro peccatis, quoad poenam temporalem, minime Deo pro Christi merita satisfieri poenis 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 poenitentiam esse tantum novam vitam: anathema sit. 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. Canon XIV.--Si quis dixerit, satisfactiones, quibus poenitentes per Christum Iesum peccata redimunt, non esse cultus Canon XIV.--If any one saith, that the satisfactions, by which penitents redeem their sins through Jesus Christ, are not a worship of
Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: anathema sit. 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. Canon XV.--Si quis dixerit, claves Ecclesiæ esse datas tantum ad solvendum, non etiam ad ligandum, et propterea sacerdotes, dum imponunt poenas confitentibus, agere contra finem clavium et contra institutionem Christi; et fictionem esse, quod, virtute clavium sublata poena æterna, poena temporalis plerumque exsolvenda remaneat: anathema sit. 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. DE SACRAMENTO EXTREMÆ UNCTIONIS. ON THE SACRAMENT OF EXTREME UNCTION. 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. 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. 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. 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.
Canon III.--Si quis dixerit, extremæ unctionis ritum et usum, quem observat sancta Romana Ecclesia, repugnare sententiæ beati Iacobi apostoli, ideoque eum mutandum, posseque a Christianis absque peccato contemni: anathema sit. Canon III.--If any one saith, that the right and usage of Extreme Unction, which the holy Roman Church observes, is repugnant to the sentiment of the blessed Apostle James, and that is therefore to be changed, and may, without sin, be contemned by Christians: let him be anathema. Canon IV.--Si quis dixerit, Presbyteros Ecclesiæ, quos beatus Iacobus adducendos esse ad infirmum, inungendum hortatur, non esse sacerdotes ab episcopo ordinatos, sed ætate seniores in quavis communitate, ob idque proprium extremæ unctionis ministrum non esse solum sacerdotem: anathema sit. Canon IV.--If any one saith, that the Presbyters of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests who have been ordained by a bishop, but the elders in each community, and that for this cause a priest alone is not the proper minister of Extreme Unction: let him be anathema.
[205] Psa. cii. 14.
[206] Ezek. xviii. 30.
[207] Luke xiii. 5.
[208] Acts ii. 38.
[209] John xx. 23.
[210] 1 Cor. v. 12.
[211] Gal. iii. 23.
[212] Ezek. xviii. 31.
[213] Psa. l. 6.
[214] Psa. vi. 7.
[215] Isa. xxxviii. 15.
[216] Ephes. ii. 3.
[217] Psa. xviii. 13.
[218] Matt. xviii. 18.
[219] John xx. 23.
[220] 2 Tim. iii. 5.
[221] 1 Cor. iii. 17.
[222] Ephes. iv. 30.
[223] Heb. x. 29.
[224] Rom. ii. 4.
[225] 2 Cor. iii. 5.
[226] Rom. viii. 17.
[227] Matt. iii. 18.
[228] Matt. xvi. 19.; John xx. 23.
[229] 1 Pet. v. 8.
[230] James v. 14, 15.
[231] Gen. iii. 15.
[232] 1 Tim. iv. 14.
[233] John xx. 22, 23.
[234] Isa. xxxviii. 15.
[235] Matt. xviii. 15.
[236] John xx. 23.
Sessio Vigesimaprima, Twenty-first Session, celebrata die XVI. Iulii 1562.
held July 16, 1562.