source of catholic dogma 1300-1400

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1300 10. The intention with which anyone detests evil and follows after good, merely that he may obtain heavenly glory, is not right nor pleasing to God.

1301 11. Everything which is not in accordance with supernatural Christian faith, which works through charity, is a sin.

1302 12. When in great sinners all love is lacking, faith also is lacking; and even if they seem to believe, their faith is not divine but human.

1303 13. Whoever serves God even in view of an eternal reward, if he lacks charity, is not free from fault, as often as he acts even in view of his eternal reward.

1304 14. Fear of hell is not supernatural.

1305   15. Attrition, which is conceived through a fear of hell and punishments, with a love of benevolence for God in Himself, is not a good and supernatural motive.

1306 16. Neither the policy nor institution of the Church has introduced the order of placing satisfaction before absolution, but the law and prescription of Christ, since the nature of the thing in a way demands that very order.

1307  17. By that practice of absolving first the order of penance is inverted.

1308 18. The modern custom as regards the administration of the sacrament of penance, even if the authority of many men sustains it and long duration confirms it, is nevertheless not considered by the Church as a usage but as an abuse.

1309   19 Man ought to do penance during his whole life for original sin.

1310 20. Confessions made to religious are generally either sacrilegious or invalid.

1311 21. The parish priest can suspect mendicants who live on common alms, of imposing too light and unsuitable a penance or satisfaction because of the advantage or gain of some temporal aid.

1312 22. They are to be judged sacrilegious who claim the right to receive Communion before they have done worthy penance for their sins.

1313 23. Similarly, they must be prevented from Holy Communion, who have not yet a pure love of God, without any admixture.

1314 24. The oblation in the Temple, which was made by the Blessed Virgin Mary on the day of her purification by means of two turtle doves, one for a holocaust and the other for sins, sufficiently testifies that she was in need of purification, and that her Son (who was being offered) was also stained with the stain of His mother, according to the words of the law.

1315 25. It is unlawful to place in a Christian temple an image of God the Father [Viva: sedentis, sitting].

1316  26. Praise which is offered to Mary, as Mary, is vain.

1317 27. Sometimes baptism is valid when conferred under this form: "In the name of the Father, etc. . . . ," omitting these words: "I baptize thee."

1318 28. Baptism is valid when conferred by a minister who observes all the external rite and form of baptizing, but within his heart resolves, I do not intend what the Church does.

1319 29. Futile and many times refuted is the assertion about the authority of the Roman Pontiff being superior to that of an ecumenical Council and about his infallibility in deciding questions of faith.

1320 30. When anyone finds a doctrine clearly established in Augustine, he can absolutely hold and teach it, disregarding any bull of the pope.

1321 31. The Bull of Urban VIII, "In Eminenti," is false.*

 Condemned and prohibited asrash, scandalous, evil-sounding, injurious, close to heresy, smacking of heresy, erroneous, schismatic, and heretical respectively.

Articles (Erroneous) of the Gallican Clergy

(about the Power of the Roman Pontiff) *

[Declared void in Constit., "Inter multiplices," Aug. 4, 1690]

1322 1.To blessed Peter and his successors the vicars of Christ, and to the Church herself power over spiritual things and over those pertaining to eternal salvation has been given by God, but not power over civil and temporal affairs, since the Lord said: "My Kingdom is not of this world" [John 18:36], and again: "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's" [Luke 20:25], and hence the statement of the Apostle: "Let every soul be subject to higher powers: for there is no power but from God: and those that are, are ordained of God. Therefore he that resisteth the power, resisteth the ordinance of God" [ Rom. 13:1 f.]. Therefore, by the command of God, kings and princes cannot be subject to ecclesiastical power in temporal affairs, nor can they be deposed by the authority of the keys of the Church, either directly or indirectly; nor can their subjects be released from loyalty and obedience and be freed from fulfilling their oath of allegiance; and this opinion, which is necessary for public tranquillity, and vhich is no less useful to the Church than to the Empire, must by every means be retained as being in harmony with the Word of God, the tradition of the Fathers, and the examples of the saints.*

1323 2. So there is in the Apostolic See and in the successors of Peter, the vicars of Christ, such full power over spiritual things that the decree concerning the authority of the General Councils which are contained* in the fourth and fifth sessions of the sacred ecumenical Council of Constance are valid, and at the same time always remain unchanged, since these decrees have been approved by the Apostolic See and confirmed by the use of the Roman Pontiffs themselves, and by the whole Church and have been observed by the Gallican Church in continuous religious worship; and they are not to be approved by the Gallican Church who destroy the force of these decrees, as if they were of doubtful authority or have been less approved, or who distort the words of the Council in accordance only with the time of the schism.

1324 3. Hence the use of the apostolic power must be moderated by the canons which have been established by the Spirit of God and consecrated by the reverence of the whole world; likewise, the rules, customs, and institutes accepted by the kingdom and the Gallican Church are valid, and the limitations of the Fathers remain unshaken; and this pertains to the fullness of the Apostolic See, namely, that these statutes and customs, confirmed by the consent of both so great a See and of the Churches, retain their proper stability.

1325 4. In questions of faith also, the duties of the Supreme Pontiff are principal ones, and his decrees pertain to all and individual churches, and yet this judgment is not unalterable unless the consent of the Church has been added to it.

 Concernig these statements Alexander VIII decreed as follows:

1326  "Each and everything that was considered and decreed in the above mentioned assemblies of the Gallican clergy held in the year 1682, both in regard to the extension of the right ofregaliaand the declaration concerning the ecclesiastical power and the four propositions contained in that declaration, with all and individual mandates, judgments, and confirmations, declarations, epistles, edicts, and decrees edited and published by whatsoever persons, ecclesiastical or lay, in whatever way qualified, and no matter what authority and power they enjoy, even the power which requires individual mention,--all these acts, we declare, by the tenor of these letters, to have been from the very beginning, to be now, and always to be, by right itself, null and void, invalid, useless, entirely and wholly lacking in strength and effectiveness, and that no one is bound to their observance or to the observance of any one of them, even if they have been reinforced by an oath."



INNOCENT XII 1691-1700

Errors Concerning the Most Pure Love of God *

[Condemned in the brief "Cum alias," March 12, 1699]

1327 1. There is an habitual state of the love of God, which is pure charity and without any admixture of the motive of one's personal interest. Neither fear of punishment nor desire of reward any longer has a share in it. God is no longer loved for the sake of merit, nor because of one's own perfection, nor because of the happiness to be found in loving Him.

1328 2. In the state of the contemplative or unitive life, every interested motive of fear and hope is lost.

1329 3. That which is essential in the direction of a soul is to do nothing else than to follow grace, step by step with infinite patience, precaution, and subtlety. One should restrain himself within these limits so that God may be permitted to act, and he should never aspire to pure love, except when God by an interior unction begins to open the heart to this word, which is so hard for souls heretofore attached to self, and can therefore scandalize them or cause them confusion.

1330 4. In the state of holy indifference, a soul no longer has voluntary and deliberate desires for its own interest, with the exception of those occasions on which it does not faithfully cooperate with the whole of its grace

1331 5. In the same state of holy indifference we wish nothing for ourselves, all for God. We do not wish that we be perfect and happy for self interest, but we wish all perfection and happiness only in so far as it pleases God to bring it about that we wish for these states by the impression of His grace.

1332 6. In this state of holy indifference we no longer seek salvation as our own salvation, as our eternal liberation, as a reward of our merits, nor as the greatest of all our interests, but we wish it with our whole will as the glory and good pleasure of God, as the thing which He wishes, and which He wishes us to wish for His sake.

1333 7. Dereliction is nothing else than the abnegation or renunciation of oneself, which Jesus Christ requires of us in the Gospel, after we have left all external things. This denial of ourselves is only with regard to our own interest. . . . The extreme trials in which this abnegation or dereliction of self must be exercised are the temptations by means of which a jealous God seeks to purify love, by holding out to it no refuge, nor any hope for its welfare, even eternal.

1334 8. All sacrifices, which are wont to be made by souls who are as disinterested as possible about their eternal happiness, are conditional. . . . But this sacrifice cannot be absolute in the ordinary state. Only in the case of extreme trials does this sacrifice become in some manner absolute.

1335 9. In extreme trials a soul can be invincibly persuaded by a reflex persuasion (and this is not the deep foundation of conscience) that it has been justly rejected by God.

1336 10. Then a soul separated from itself expires with Christ on the Cross, saying: "My God, my God, why hast Thou forsaken me?" [Matt. 27:46]. In this involuntary expression of despair there is completed the absolute sacrifice of one's own interest in so far as eternity is concerned.

1337  11. In this state a soul loses all hope of its own interest; but never does it lose in its higher part, that is in its direct and inner acts, a perfect hope, which is a disinterested longing for the promises.

1338  12. Then a director can permit this soul to acquiesce simply in the loss of its own interest, and in the just condemnation which it believes has been enjoined on it by God.

1339  13. The inferior part of Christ on the Cross did not communicate his involuntary disturbances to his superior part.

1340  14. In the extreme trials for the purification of love there takes place a certain separation of the upper part of the soul from the lower. . . . In that separation the acts of the lower part flow from a completely blind and involuntary disturbance, for, whatever is voluntary and intellectual is of the higher part.

1341 15. Meditation consists of discursive acts which are easily distinguished from one another. . . . The putting together of the discursive and reflex acts is the proper exercise of an interested love.

1342 16. There is a state of contemplation so sublime and so perfect that it becomes habitual; so that, as often as a soul actually prays, its prayer is contemplative, not discursive. Then it no longer needs to return to meditation and to its methodical acts.

1343 17. Contemplative souls are deprived of a distinct, sensible, and reflex vision of Jesus Christ at two different times: first, in the newborn fervor of their contemplation; secondly, when the soul loses the vision of Jesus Christ in extreme trials.

1344 18. In the passive state all the distinct virtues are exercised without any thought that they are virtues. At every moment no other thought is in the mind than to do that which God wishes, and a zealous love likewise brings it about that no one any longer desires virtue for himself nor is he ever so endowed with virtue as when he is no longer attached to virtue.

1345 19.In this sense it can be said that a soul in a passive and disinterested state no longer wishes even love itself, in so far as it is its perfection and its happiness, but only in so far as it is that which God wishes of us.

1346 20. In confession transformed souls must detest their sins and condemn themselves, and desire the remission of their sins not as a personal purification and liberation, but as the thing which God wills and which He wills us to will because of His glory.

1347  21. Holy mystics have excluded from the state of transformed souls the practices of virtues.

1348  22. Although this doctrine (about pure love) was designated a pure and simple evangelical perfection in universal tradition, the ancient pastors did not propose it indiscriminately to the multitude of the just, unless the practice of their interested love was proportionate to their grace.

1349  23. Pure love itself alone constitutes the whole interior life; and thence arises the only principle and the only motive of all acts which are deliberate and meritorious.

 Condemned and rejected as, either in the obvious sense of these words, or in the extended meaning of the thoughts, rash, scandalous, ill-sounding, offensive to pious ears, pernicious, and likewise erroneous in practice.

CLEMENT XI 1700-1721

Concerning Truths which Necessarily Must be Explicitly Believed *

[Response of the Sacred Office to the Bishop of

Quebec, Jan. 25, 1703]

1349a Whether a minister is bound, before baptism is conferred on an adult, to explain to him all the mysteries of our faith, especially if he is at the point of death, because this might disturb his mind. Or, whether it is sufficient, if the one at the point of death will promise that when he recovers from the illness, he will take care to be instructed, so that he may put into practice what has been commanded him.

  Resp.A promise is not sufficient, but a missionary is bound to explain to an adult, even a dying one who is not entirely incapacitated, the mysteries of faith which are necessary by a necessity of means, as are especially the mysteries of the Trinity and the Incarnation.

 

[Response of the Sacred Office, May 10, 1703]

1349b Whether it is possible for a crude and uneducated adult, as it might be with a barbarian, to be baptized, if there were given to him only an understanding of God and some of His attributes, especially His justice in rewarding and in punishing, according to this remark of the Apostle "He that cometh to God must believe that he is and that he is a rewarder'; [Heb . 11:23], from which it is inferred that a barbarian adult, in a certain case of urgent necessity, can be baptized although he does not believe explicitly in Jesus Christ.

  Resp. Amissionary should not baptize one who does not believe explicitly in the Lord Jesus Christ, but is bound to instruct him about all those matters which are necessary, by a necessity of means, in accordance with the capacity of the one to be baptized.

An Obsequious Silence in Regard to Dogmatic Facts *

[From the Constitution, "Vineam Domini Sabaoth," July 16. 1705]

1350 (Sec. 6 or 25) In order that, for the future, every occasion of error may be prevented, and that all sons of the Catholic Church may learn to listen to the Church herself, not in silence only (for, "even the wicked are silent in darkness"[ 1 Samuel 2:9]), but with an interior obedience, which is the true obedience of an orthodox man, let it be known that by this constitution of ours, to be valid forever, the obedience which is due to the aforesaid apostolic constitutions is not satisfied by any obsequious silence; but the sense of that book of Jansen which has been condemned in the five propositions (see n. 1092 ff.) mentioned above, and whose meaning the words of those propositions express clearly, must be rejected and condemned as heretical by all the faithful of Christ, not only by word of mouth but also in heart; and one may not lawfully subscribe to the above formula with any other mind, heart, or belief, so that all who hold or preach or teach or assert by word or writing anything contrary to what all these propositions mean, and to what each single one means we declare, decree, state, and ordain, with this same apostolic authority, that all, as transgressors of the aforementioned apostolic constitutions, come under each and every individual censure and penalty of those constitutions.

Errors of Paschasius Quesnel *

 

[Condemned in the dogmatic Constitution, "Unigenitus," * Sept. 8, 1713]

1351  (Sec. 3) 1. What else remains for the soul that has lost God and His grace except sin and the consequences of sin, a proud poverty and a slothful indigence, that is, a general impotence for labor, for prayer, and for every good work?

1352  2. The grace of Jesus Christ, which is the efficacious principle of every kind of good, is necessary for every good work; without it, not only is nothing done, but nothing can be done.

1353 3. In vain, O Lord, do You command, if You do not give what you command.

1354 4. Thus, O Lord, all things are possible to him for whom You make all things possible by effecting those same things in him.

1355  5. When God does not soften a heart by the interior unction of His grace, exterior exhortations and graces are of no service except to harden it the more.

1356  6. The difference between the Judaic dispensation and the Christian is this, that in the former God demanded flight from sin and a fulfillment of the Law by the sinner, leaving him in his own weakness; but in the latter, God gives the sinner what He commands, by purifying him with His grace.

1357 7. What advantage was there for a man in the old covenant, in which God left him to his own weakness, by imposing on him His law? But what happiness is it not to be admitted to a convenant in which God gives us what He asks of us?

1358  8. But we do not b long to the new covenant, except in so far as we are participators in that new grace which works in us that which God commands us.

1359 9. The grace of Christ is a supreme grace, without which we can never confess Christ, and with which we never deny Him.

1360 10. Grace is the working of the omnipotent hand of God, which nothing can hinder or retard.

1361 11. Grace is nothing else than the omnipotent Will of God, ordering and doing what He orders.

1362 12. When God wishes to save a soul, at whatever time and at whatever place, the undoubted effect follows the Will of God.

1363 13. When God wishes to save a soul and touches it with the interior hand of His grace, no human will resists Him.

1364  14. Howsoever remote from salvation an obstinate sinner is, when Jesus presents Himself to be seen by him in the salutary light of His grace, the sinner is forced to surrender himself, to have recourse to Him, and to humble himself, and to adore his Savior.

1365 15. When God accompanies His commandment and His eternal exhortation by the unction of His Spirit and by the interior force of His grace, He works that obedience in the heart that He is seeking.

1366 16. There are no attractions which do not yield to the attractions of grace, because nothing resists the Almighty.

1367 17. Grace is that voice of the Father which teaches men interiorly and makes them come to Jesus Christ; whoever does not come to Him, after he has heard the exterior voice of the Son, is in no wise taught by the Father.

1368 18. The seed of the word, which the hand of God nourishes, always brings forth its fruit.

1369 19. The grace of God is nothing else than His omnipotent Will; this is the idea which God Himself gives us in all His Scriptures.

1370 20. The true idea of grace is that God wishes Himself to be obeyed by us and He is obeyed; He commands, and all things are done; He speaks as the Lord, and all things are obedient to Him.

1371 21. The grace of Jesus Christ is a strong, powerful, supreme, invincible grace, that is, the operation of the omnipotent Will, the consequence and imitation of the operation of God causing the incarnation and the resurrection of His Son.

1372 22. The harmony of the all powerful operation of God in the heart of man with the free consent of man's will is demonstrated, therefore, to us in the Incarnation, as in the fount and archetype of all other operations of mercy and grace, all of which are as gratuitous and as dependent on God as the original operation itself.

1373 23. God Himself has taught us the idea of the omnipotent working of His grace, signifying it by that operation which produces creatures from nothing and which restores life to the dead.

1374 24. The right idea which the centurion had about the omnipotence of God and of Jesus Christ in healing bodies by a single act of His will, [Matt. 8:8] is an image of the idea we should have about the omnipotence of His grace in healing souls from cupidity.

1375   25. God illumines the soul, and heals it, as well as the body, by His will only; He gives orders and He is obeyed.

1376 26. No graces are granted except through faith.

1377 27. Faith is the first grace and the source of all others.

1378   28. The first grace which God grants to the sinner Is the remission of sin.

1379 29. Outside of the Church, no grace is granted.

1380 30. All whom God wishes to save through Christ, are infallibly saved.

1381 31. The desires of Christ always have their effect; He brings peace to the depth of hearts when He desires it for them.

1382 32. Jesus Christ surrendered Himself to death to free forever from the hand of the exterminating angel, by His blood, the first born, that is, the elect.

1383  33. Ah, how much one ought to renounce earthly goods and himself for this, that he may have the confidence of appropriating, so to speak, Christ Jesus to himself, His love, death, and mysteries, as St. Paul does, when he says: "He who loved me, and delivered Himself for me" [Gal.2:20].

1384 34. The grace of Adam produced nothing except human merit.

1385 35. The grace of Adam is a consequence of creation and was due to his whole and sound nature.

1386 36. The essential difference between the grace of Adam and of his state of innocence and Christian grace, is that each one would have received the first in his own person, but the second is not received except in the person of the risen Jesus Christ to whom we are united.

1387 37. The grace of Adam by sanctifying him in himself was proportionate to him; Christian grace, by sanctifying us in Jesus Christ, is omnipotent, and worthy of the Son of God.

1388 38. Without the grace of the Liberator, the sinner is not free except to do evil.

1389 39. The will, which grace does not anticipate, has no light except for straying, no eagerness except to put itself in danger, no strength except to wound itself, and is capable of all evil and incapable of all good.

1390 40. Without grace we can love nothing except to our own condemnation.

1391  41. All knowledge of God, even natural knowledge, even in the pagan philosophers, cannot come except from God; and without grace knowledge produces nothing but presumption, vanity, and opposition to God Himself, instead of the affections of adoration, gratitude, and love.

1392 42. The grace of Christ alone renders a man fit for the sacrifice of faith; without this there is nothing but impurity, nothing but unworthiness.

1393 43. The first effect of baptismal grace is to make us die to sin so that our spirit, heart, and senses have no more life for sin than a dead man has for the things of the world.

1394 44. There are but two loves, from which all our volitions and actions arise: love of God, which does all things because of God and which God rewards; and the love with which we love ourselves and the world, which does not refer to God what ought to be referred to Him, and therefore becomes evil.

1395 45. When love of God no longer reigns in the heart of sinners, it needs must be that carnal desire reign in it and corrupt all of its actions.

1396 46. Cupidity or charity makes the use of the senses good or evil.

1397 47. Obedience to the law ought to flow from the source, and this source is charity. When the love of God is the interior principle of obedience and the glory of God is its end, then that is pure which appears externally; otherwise, it is but hypocrisy and false justice.

1398 48. What else can we be except darkness, except aberration, and except sin, without the light of faith, without Christ, and without charity?

1399 49. As there is no sin without love of ourselves, so there is no good work without love of God.

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