Denzinger EN 2643

The Reservation of Cases

[Penance, sec. 19]

2644 Dz 1544 44. The proposition of the synod asserting that the "reservation Of cases at the present time is nothing else than an improvident bond for priests of lower rank, and a statement devoid of sense for penitents who are accustomed to pay no heed to this reservation,"--false, rash, evil sounding, dangerous, contrary to the Council of Trent [see n. 903], injurious to the hierarchic power.

[Ibid.]

2645 Dz 1545 45. Likewise, concerning the hope which it expressed that "when the Ritual and the order of penance had been reformed, there would be no place any longer for reservations of this sort"; in so far as, considering the careful generality of the words, it intimates that, by a reformation of the Ritual and of the order of penance made by a bishop or a synod, cases can be abolished which the Tridentine Synod (sees. 14, C. 7 [n. 903]) declares the Supreme Pontiffs could reserve to their own special judgment, because of the supreme power given to them in the universal Church,--the proposition is false, rash, derogatory, and injurious to the Council of Trent and to the authority of the Supreme Pontiffs.


Censures

[Penance, sees. 20 and 22]

2646 Dz 1546 46. The proposition asserting that "the effect of excommunication is merely exterior, because by its nature it merely excludes from exterior communion with the Church"; as if excommunication were not a spiritual punishment, binding in heaven, obligating souls (from St. August., Epistle 250 to Bishop Auxilius; Tract 50 in lo., I2),--false, dangerous, condemned in art. 23 of Luther [see n. 763], at least erroneous.

[Sees. 21. and 23]

2647 Dz 1547
47. Likewise, the proposition which teaches that it is necessary, according to the natural and divine laws, for either excommunication or for suspension, that a personal examination should precede, and that, therefore, sentences called "ipso facto" have no other force than that of a serious threat without any actual effect, -- false, rash, pernicious, injurious to the power of the Church, erroneous.

[Sec. 22]

2648 Dz 1548 48. Likewise, the proposition which says that "useless and vain is the formula introduced some centuries ago of general absolution from excommunications into which the faithful might have fallen,"--false, rash, injurious to the practice of the Church.

[Sec. 24]

2649 Dz 1549 49. Likewise, the proposition which condemns as null and invalid "suspensions imposed from an informed conscience,"--false, pernicious, injurious to Trent.

[Ibid.]

2650 Dz 1550 50. Likewise, in that decree which insinuates that a bishop alone does not have the right to make use of the power which, nevertheless, Trent confers on him (sees. 14, C. I de reform.) of legitimately inflicting suspensions "from an informed conscience,"--harmful to the jurisdiction of the prelates of the Church.


Orders

[Orders, sec. 4]

2651 Dz 1551 51. The doctrine of the synod which says that in promoting to orders this method, from the custom and rule of the ancient discipline, was accustomed to be observed, "that if any cleric was distinguished for holiness of life and was considered worthy to ascend to sacred orders, it was the custom to promote him to the diaconate, or to the priesthood, even if he had not received minor orders; and that at that time such an ordination was not called 'per saltum,' as afterwards it was so called,"--

[Sec. 5]

2652 Dz 1552 52. Likewise, the doctrine which intimates that there was no other title for ordinations than appointment to some special ministry, such as was prescribed in the Council of Chalcedon; adding (Sec. 6) that, as long as the Church conformed itself to these principles in the selection of sacred ministers, the ecclesiastical order flourished; but that those happy days have passed, and new principles have been introduced later, by which the discipline in the choice of ministers for the sanctuary was corrupted;--

[Sec. 7]

2653 Dz 1553 53. Likewise, that among these very principles of corruption it mentions the fact that there has been a departure from the old rule by which, as it says (Sec. 5) the Church, treading in the footsteps of the Apostle, had prescribed that no one should be admitted to the priesthood unless he had preserved his baptismal innocence, since it implies that discipline has been corrupted by decrees and rules:

1) Whether by these ordinations "per saltum" have been forbidden;

2) or by these, for the need and advantage of churches, ordination without special title of office are approved, as the ordination for the title of patrimony, specifically approved by Trent, that obedience having been assured by which those so ordained are obliged to serve the necessities of the Churches in fulfilling those duties, for which, considering the time and the place, they were ordained by the bishop, just as it was accustomed to be done from apostolic times in the primitive Church;

3) or, by these a distinction was made by canon law of crimes which render the delinquents irregular; as if, by this distinction, the Church departed from the spirit of the Apostle by not excluding in general and without distinction from the ecclesiastical ministry all, whosoever they be, who have not preserved their baptismal innocence,--the doctrine is false in its several individual parts, rash, disturbing to the order introduced for the need and advantage of the churches, injurious to the discipline approved by the canons and especially by the decrees of the Council of Trent.

[Sec. 13]

2654 Dz 1554 54. Likewise, the doctrine which notes as a shameful abuse ever to offer alms for the celebration of Masses, and for administering the sacraments, as well as to accept any offering so-called "of the stole," and, in general, any stipend and honorarium which may be offered on the occasion of prayers or of some parochial function; as if the ministers of the Church should be charged with a shameful abuse because they use the right promulgated by the Apostle of accepting temporal aids from those to whom they furnish spiritual ministrations [Ga 6,6),--false, rash, harmful to ecclesiastical and pastoral right, injurious to the Church and its ministers.

[Sec. 14 ]

2655 Dz 1555 55. Likewise, the doctrine by which it professes to desire very much that some way be found of removing the lesser clergy (under which name it designates the clerics of minor orders) from cathedrals and colleges by providing otherwise, namely through approved lay people of mature age, a suitable assigned stipend for the ministry of serving at Masses and for other offices such as that of acolyte, etc., as formerly, it says, was usually done when duties of that sort had not been reduced to mere form for the receiving of major orders; inasmuch as it censures the rule by which care is taken that "the functions of minor orders are to be performed or exercised only by those who have been established in them according to rank" (Cone. prov. IV of Milan), and this also according to the intention of the Tridentine Council (sees. 23, c. 17. "that the duties of sacred orders, from the diaconate to the porter, laudably received in he Church from apostolic times and neglected for a while m many laces, should be renewed according to the sacred canons, and should not be considered useless as they are by heretics,"--a rash suggestion, offen to pious ears, disturbing to the ecclesiastical ministry, lessening of the decency which should be observed as far as possible in celebrating the mysteries' injurious to the duties and functions of minor orders, as well as to the discipline approved by the canons and especially by the Tridentine Synod, favorable to the charges and calumnies of heretics against it.

[Sec. 18]

2656 Dz 1556 56. The doctrine which states that it seems fitting that, in the case of canonical impediments which arise from crimes expressed in the law, no dispensation should ever be granted or allowed,--harmful to the canonical equity and moderation which has been approved by the sacred council of Trent, derogatory to the authority and laws of the Church.

[Ibid., sec. 22]

2657 Dz 1557 57. The prescription of the synod which generally and indiscriminately rejects as an abuse any dispensation that more than one residential benefice be bestowed on one and the same person: likewise, in this which it adds that the synod is certain that, according to the spirit of the Church, no one could enjoy more than one benefice, even if it is a simple one,--for its generality, derogatory to the moderation of the Council of Trent (sees. 7, C. 5, and sess. 24, c. 17).


Betrothals and Matrimony

[Memorial Booklet about Betrothals, etc. sec. 8]

2658 Dz 1558 58. The proposition which states that betrothals properly so-called contain a mere civil act which disposes for the celebrating of marriage, and that these same betrothals are altogether subject to the prescription of the civil laws. as if the act disposing for the sacrament is not, under this aspect, subject to the law of the Church,--false, harmful to the right of the Church in respect to the effects flowing even from betrothals by reason of the canonical sanctions, derogatory to the discipline established by the Church.

[Matrimony, sees. 7, 11, 12]

2659 Dz 1559 59. The doctrine of the synod asserting that "to the supreme civil power alone originally belongs the right to apply to the contract of marriage impediments of that sort which render it null and are called nullifying": which "original right," besides, is said to be ''essentially connected with the right of dispensing": adding that "with the secret consent or connivance of the principals, the Church could justly establish impediments which nullify the very contract of marriage"; as if the Church could not and cannot always in Christian marriages, establish by its own rights impediments which not only hinder marriage, but also render it null as regards the bond, and also dispense from those impediments by which Christians are held bound even in the countries of infidels,--destructive of canons 3, 4, 9, 12 of the 24th session of the Council of Trent, heretical [see n. 973 ff.].

[Cit. Memorial Booklet about Betrothals, sec. 10]

2660 Dz 1560 60. Likewise, the proposal of the synod to the civil power, that "it remove from the number of impediments, whose origin is found in the Collection of Justinian, spiritual relationship and also that one which is called of public honor"; then, that "it should tighten the impediment of affinity and relationship from any licit or illicit connection of birth to the fourth degree, according to the civil computation through the lateral and oblique lines, in such a way, nevertheless, that there be left no hope of obtaining a dispensation"; in so far as it attributes to the civil power the right either of abolishing or of tightening impediments which have been established and approved by the authority of the Church; likewise, where it proposes that the Church can be despoiled by the civil power of the right of dispensing from impediments established or approved by the Church,--subversive of the liberty and power of the Church, contrary to Trent, issuing from the heretical principle condemned above [see n. 973 ff.].

[D. Errors] Concerning Duties, Practices, Rules Pertaining to Religious Worship And First, the Adoration of the Humanity of Christ.

[Faith, sec. 3]

2661 Dz 1561 61. The proposition which asserts that "to adore directly the humanity of Christ, even any part of Him, would always be divine honor given to a creature"; in so far as, by this word "directly" it intends to reprove the worship of adoration which the faithful show to the humanity of Christ, just as if such adoration, by which the humanity and the very living flesh of Christ is adored, not indeed on account of itself as mere flesh, but because it is united to the divinity, would be divine honor imparted to a creature, and not rather the one and the same adoration with which the Incarnate Word is adored in His own proper flesh (from the 2nd council of Constantinople, 5th Ecumenical Council, canon 9 [see n. 221; cf. n. 120]),--false, deceitful, detracting from and injurious to the pious and due worship given and extended by the faithful to the humanity of Christ.

[Prayer, sec. 17]

2662 Dz 1562 62. The doctrine which rejects devotion to the most Sacred Heart of Jesus among the devotions which it notes as new, erroneous, or at least, dangerous; if the understanding of this devotion is of such a sort as has been approved by the Apostolic See,--false, rash, dangerous, offensive to pious ears, injurious to the Apostolic See.

[Prayer sec. 10, and the appendix n. 32]

2663 Dz 1563 63. Likewise, in this that it blames the worshipers of the Heart of Jesus also for this name, because they do not note that the most sacred flesh of Christ, or any part of Him, or even the whole humanity, cannot be adored with the worship of latria when there is a separation or cutting off from the divinity; as if the faithful when they adore the Heart of Jesus, separate it or cut it off from the divinity; when they worship the Heart of Jesus it is, namely, the heart of the person of the Word, to whom it has been inseparably united in that manner in which the bloodless body of Christ during the three days of death, without separation or cutting off from divinity, was worthy of adoration in the tomb,--deceitful, injurious to the faithful worshipers of the Heart of Jesus.


The Order Prescribed in the Undertaking of Pious Exercises

[Prayer, sec. 14, Appendix n. 34]

2664 Dz 1564 64. The doctrine which notes as universally superstitious "any efficacy which is placed in a fixed number of prayers and of pious salutations"; as if one should consider as superstitious the efficacy which is derived not from the number viewed in itself, but from the prescript of the Church appointing a certain number of prayers or of external acts for obtaining indulgences, for fulfilling penances and, in general, for the performance of sacred and religious worship in the correct order and due form,-- false, rash, scandalous, dangerous, injurious to the piety of the faithful, derogatory to the authority of the Church, erroneous.

Penance, sec. 10]

2665 Dz 1565 65. The proposition stating that "the unregulated clamor of the new Institutions which have been called exercises or missions . . ., perhaps never, or at least very rarely, succeed in effecting an absolute conversion; and those exterior acts of encouragement which have appeared were nothing else than the transient brilliance of a natural emotion,"--rash evil-sounding, dangerous, injurious to the customs piously and salutarily practiced throughout the Church and founded on the Word of God.


The Manner of Uniting the Voice of the People with the Voice of the Church in Public Prayers

[Prayer, sec. 24]

2666 Dz 1566 66. The proposition asserting that "it would be against apostolic practice and the plans of God, unless easier ways were prepared for the people to unite their voice with that of the whole Church"; if understood to signify introducing of the use of popular language into the liturgical prayers,--false, rash, disturbing to the order prescribed for the celebrant tion of the mysteries, easily productive of many evils.


The Reading of Sacred Scripture

[From the note at the end of the decree on grace]

2667 Dz 1567 67. The doctrine asserting that "only a true impotence excuses" from the reading of the Sacred Scriptures, adding, moreover, that there is produced the obscurity which arises from a neglect of this precept in regard to the primary truths of religion,--false, rash, disturbing to the peace of souls, condemned elsewhere in Quesnel [sec. 1429 ff.].


The Reading of Proscribed Books Publicly in Church

[Prayer, 29]

2668 Dz 1568 68. The praise with which the synod very highly commends the commentaries of Quesnel on the New Testament, and some works of other writers who favor the errors of Quesnel, although they have been pros scribed; and which proposes to parish priests that they should read these same works, as if they were full of the solid principles of religion, each one in his own parish to his people after other functions,--false, rash, scandalous, seditious, injurious to the Church, fostering schism and heresy.


Sacred Images

[Prayer, sec. 17]

2669 Dz 1569 69. The prescription which in general and without discrimination includes the images of the incomprehensible Trinity among the images to be removed from the Church, on the ground that they furnish an occasion of error to the untutored,--because of its generality, it is rash, and contrary to the pious custom common throughout the Church, as if no images of the Most Holy Trinity exist which are commonly approved and safely permitted (from the Brief "Sollicitudini nostrae" of Benedict XIV in the year 1745).

2670 Dz 1570 70. Likewise, the doctrine and prescription condemning in general every special cult which the faithful are accustomed to attach specifically to some image, and to have recourse to, rather than to another,--rash, dangerous' injurious to the pious custom prevalent throughout the Church and also to that order of Providence, by which "God, who apportions as He wishes to each one his own proper characteristics, did not want them to be common in every commemoration of the saints (from St. Augustine, Epistle 78 to the clergy, elders, and people of the church at Hippo).

2671 Dz 1571 71. Likewise, the teaching which forbids that images, especially of the Blessed Virgin, be distinguished by any title other than the denominations which are related to the mysteries, about which express mention is made in Holy Scripture; as if other pious titles could not be given to images which the Church indeed approves and commends in its public prayers,--rash, offensive to the ears of the pious, and especially injurious to the due veneration of the Blessed Virgin.

2672 Dz 1572 72. Likewise, the one which would extirpate as an abuse the custom by which certain images are kept veiled,--rash, contrary to the custom prevalent in the Church and employed to foster the piety of the faithful.


Feasts

[Libell. memor. for the reformation of feasts, sec. 3]

2673 Dz 1573 73. The proposition stating that the institution of new feasts derived its origin from neglect in the observance of the older feasts, and from false notions of the nature and end of these solemnities,--false, rash, scandalous, injurious to the Church, favorable to the charges of heretics against the feast days celebrated by the Church.

[Ibid., sec. 8]

2674 Dz 1574 74. The deliberation of the synod about transferring to Sunday feasts distributed through the year, and rightly so, because it is convinced that the bishop has power over ecclesiastical discipline in relation to purely spiritual matters, and therefore of abrogating the precept of hearing Mass on those days, on which according to the early law of the Church, even then that precept flourished; and then, also, in this statement which it (the synod) added about transferring to Advent by episcopal authority the fasts which should be kept throughout the year according to the precept of the Church; insomuch as it asserts that it is lawful for a bishop in his own right to transfer the days prescribed by the Church for celebrating feasts or fasts, or to abrogate the imposed precept of hearing class,--a false proposition, harmful to the law of the general Council and of the Supreme Pontiffs, scandalous, favorable to schism.


Oaths

[Libell. memor. for the reformation of oaths, sec. 4]

2675 Dz 1575 75. The teaching which says that in the happy days of the early church oaths seemed so foreign to the model of the divine Preceptor and the golden simplicity of the Gospel that "to take an oath without extreme and unavoidable need had been reputed to be an irreligious act Unworthy of a Christian person," further, that "the uninterrupted line of the Fathers shows that oaths by common consent have been considered as forbidden"; and from this doctrine proceeds to condemn the oaths which the ecclesiastical curia, having followed, as it says, the norm of feudal jurisprudence, adopted for investitures and sacred ordinations of bishops; and it decreed, therefore, that the law should be invoked by the secular power to abolish the oaths which are demanded in ecclesiastical curias when entering upon duties and offices and, in general, for any curial function,--false, injurious to the Church, harmful to ecclesiastical law, subversive of discipline imposed and approved by the Canons.


Ecclesiastical Conferences

[Ecclesiastical Conferences, sec. I]

2676 Dz 1576 76. The charge which the synod brings against the scholastic method as that "which opened the way for inventing new systems discordant with one another with respect to truths of a greater value and which led finally to probabilism and laxism"; in so far as it charges against the scholastic method the faults of individuals who could misuse and have misused it,-- false, rash, against very holy and learned men who, to the great good of the Catholic religion, have developed the scholastic method, injurious, favorable to the criticism of heretics who are hostile to it.

[Ibid.]

2677 Dz 1577 77. Likewise in this which adds that "a change in the form of ecclesiastical government, by which it was brought about that ministers of the Church became forgetful of their rights, which at the same time are their Obligations, has finally led to such a state of affairs as to cause the primitive notions of ecclesiastical ministry and pastoral solicitude to be forgotten"; as if, by a change of government consonant to the discipline established and approved in the Church, there ever could be forgotten and lost the primitive notion of ecclesiastical ministry or pastoral solicitude,--a false proposition, rash, erroneous.

[Sec. 14]

2678 Dz 1578 78. The prescription of the synod about the order of transacting business in the conferences, in which, after it prefaced "in every article that which pertains to faith and to the essence of religion must be distinuished from that which is proper to discipline," it adds, "in this itself (discipline) there is to be distinguished what is necessary or useful to retain the faithful in spirit, from that which is useless or too burdensome for the liberty of the sons of the new Covenant to endure, but more so, from that which is dangerous or harmful, namely, leading to superstitution and materialism"; in so far as by the generality of the words it includes and submits to a prescribed examination even the discipline established and approved by the Church, as if the Church which is ruled by the Spirit of God could have established discipline which is not only useless and burdensome for Christian liberty to endure, but which is even dangerous and harmful and leading to superstition and materialism,--false, rash, scandalous, dangerous, offensive to pious ears, injurious to the Church and to the Spirit of God by whom it is guided, at least erroneous.


Complaints against Some Opinions Which are Still Discussed in "Catholic Schools"

[Oration to the Synod, sec. I]

2679 Dz 1579 79. The assertion which attacks with slanderous charges the opinions discussed in Catholic schools about which the Apostolic See has thought that nothing yet needs to be defined or pronounced,--false, rash, injurious to Catholic schools, detracting from the obedience to the Apostolic Constitutions.


[E. Errors Concerning the Reformation of Regulars]

The "three rules" set down as fundamental by the Synod "for the reformation of regulars"

[Libel!. memor. for the reformation of regulars, sec. 9]

2680 Dz 1580 80. Rule I which states universally and without distinction that "the regular or monastic stem by its very nature cannot be harmonized with the care of souls and with the duties of parochial life, and therefore, cannot share in the ecclesiastical hierarchy without adversely opposing the principles of monastic life itself"--false, dangerous to the most holy Fathers and heads of the Church, who harmonized the practices of the regular life with the duties of the clerical order,--injurious, contrary to the old, pious, approved custom of the Church and to the sanctions of the Supreme Pontiff; as if "monks, whom the gravity of their manners and of their life and whom the holy institution of Faith approves,', could not be duly "entrusted with the duties of the clergy," not only without harm to religion, but even with great advantage to the Church. (From the decretal epistle of St. Siricius to Himerius of Tarraco c. 13 [see n. 90].) *

2681 Dz 1581 81. Likewise, in that which adds that St. Thomas and St. Bonaventure were so occupied in protecting Orders of Mendicants against the best of men that in their defenses less heat and greater accuracy were to be desired,--scandalous, injurious to the very holy Doctors, favorable to the impious slanders of condemned authors

2682 Dz 1582 82. Rule II, that "the multiplicity and diversity of orders naturally produce confusion and disturbance," likewise, in that which sec. 4 sets forth, "that the founders" of regulars who, after the monastic institutions came into being, "by adding orders to orders, reforms to reforms have accomplished nothing else than to increase more and more the primary cause of evil"; if understood about the orders and institutes approved by the Holy See, as if the distinct variety of pious works to which the distinct orders are devoted should, by its nature, beget disturbance and confusion, --false, calumnious, injurious not only to the holy founders and their faithful disciples, but also to the Supreme Pontiffs themselves.

2683 Dz 1583 83. Rule III, in which, after it stated that "a small body living within a civil society without being truly a part of the same and which forms a small monarchy in the state, is always a dangerous thing," it then charges with this accusation private monasteries which are associated by the bond of a common rule under one special head, as if they were so many special monarchies harmful and dangerous to the civic commonwealth,--false, rash, injurious to the regular institutes approved by the Holy See for the advancement of religion, favorable to the slanders and calumnies of heretics against the same institutes.


Concerning the "system" or list of ordinances drawn from rules laid down and contained in the eight following articles "for the reformation of regulars" [Sec. 10]

2684 Dz 1584 84. Art. I. "Concerning the one order to be retained in the Church, and concerning the selection of the rule of St. Benedict in preference to others, not only because of its excellence but also on account of the well-known merits of his order; however, with this condition that in those items which happen to be less suitable to the conditions of the times, the way of life instituted at Port-Royal * is to furnish light for discovering what it is fitting to add, what to take away;

2685 Dz 1585 Art. II. "Those who have joined this order should not be a part of the ecclesiastical hierarchy; nor should they be promoted to Holy Orders, except one or two at the most, to be initiated as superiors, or as chaplains of the monastery, the rest remaining in the simple order of the laity;

2686 Dz 1586 Art. III. "One monastery only should be allowed in any one city, and this should be located outside the walls of the city in the more retired and remote places;

2687 Dz 1587 Art. IV. "Among the occupations of the monastic life, a proper proportion should be inviolably reserved for manual labor, with suitable time, nevertheless, left for devotion to the psalmody, or also, if someone wishes, for the study of letters; the psalmody should be moderate, because too much of it produces haste, weariness, and distraction; the more psalmody, orisons, and prayers are increased beyond a just proportion of the whole time, so much are the fervor and holiness of the regulars diminished;

2688 Dz 1588 Art V. "No distinction among the monks should be allowed, whether they are devoted to choir or to services; such inequality has stirred up very grave quarrels and discords at every opportunity, and has driven out the spirit of charity from communities of regulars;

2689 Dz 1589 Art. VI. "The vow of perpetual stability should never be allowed; the older monks did not know it, who, nevertheless, were a consolation of the Church and an ornament to Christianity; the vows of chastity, poverty, and obedience should not be admitted as the common and stable rule. If anyone shall wish to make these vows, all or anyone, he will ask advice and permission from the bishop who, nevertheless, will never permit them to be perpetual, nor to exceed the limits of a year; the opportunity merely will be given of renewing them under the same conditions;

2690 Dz 1590 Art. VII. "The bishop will conduct every investigation into their lives, studies, and advancement in piety; it will be his duty to admit and to dismiss the monks, always, however, after taking counsel with their fellow monks

2691 Dz 1591 Art. VIII. "Regulars of orders which still survive, although they are priests, may also be received into this monastery, provided they desire to be free in silence and solitude for their own sanctification only; in which case, there might be provision for the dispensation stated in the general rule, n. II, in such a way, however, that they do not follow a rule of life different from the others, and that not more than one, or at most two Masses be celebrated each day, and that it should be satisfactory to the other priests to celebrate in common together with the community;


Likewise "for the reformation of nuns"

[Sec. II]

2692 Dz 1592 "Perpetual vows should not be permitted before the age of 40 or 45; nuns should be devoted to solid exercises, especially to labor, turned aside from carnal spirituality by which many are distracted; consideration must also be given as to whether, so far as they are concerned, it would be more satisfactory to leave the monastery in the city,--

The system is subversive to the discipline now flourishing and already approved and accepted in ancient times, dangerous, opposed and injurious to the Apostolic Constitutions and to the sanctions of many Councils, even general ones, and especially of the Council of Trent favorable to the vicious calumnies of heretics against monastic vows and the regular institutes devoted to the more stable profession of the evangelical counsels.

[F. Errors] About Convoking a National Council

[Libell. memor. for convoking a national council, sec. I]

2693 Dz 1593 85. The proposition stating that any knowledge whatsoever of ecclesiastical history is sufficient to allow anyone to assert that the convocation of a national council is one of the canonical ways by which controversies in regard to religion may be ended in the Church of the respective nations; if understood to mean that controversies in regard to faith or morals which have arisen in a Church can be ended by an irrefutable decision made in a national council; as if freedom from error in questions of faith and morals belonged to a national council,-- schismatic, heretical.

2694 Dz 1594 Therefore, we command all the faithful of Christ of either sex not to presume to believe, to teach, or to preach anything about the said propositions and doctrines contrary to what is declared in this Constitution of ours; that whoever shall have taught, defended or published them, or anyone of them, all together or separately, except perhaps to oppose them, will be subject ipso facto and without any other declaration to ecclesiastical censures, and to the other penalties stated by law against those perpetrating similar offenses.

2695 Dz 1595 But, by this expressed condemnation of the aforesaid propositions and doctrines, we by no means intend to approve other things contained in the same book, particularly since in it very many propositions and doctrines have been detected, related either to those which have been condemned above, or to those which show an attitude not only of rash contempt for the commonly approved doctrine and discipline, but of special hostility toward the Roman Pontiffs and the Apostolic See.

2696 Indeed, we think two must be noted especially, concerning the most august mystery of the Most Holy Trinity, sec. 2 of the decree about faith, which have issued from the synod, if not with evil intent, surely rather imprudently' which could easily drive into error especially the untutored and the incautious.

2697 Dz 1596 The first, after it is rightly prefaced that God in His being remains one and most simple, while immediately adding that God is distinct in three persons, has erroneously departed from the common formula approved in institutions of Christian Doctrine, in which God is said to be one indeed "in three distinct persons," not "distinct in three persons"; and by the change in this formula, this risk of error crept into the meaning of the words, so that the divine essence is thought to be distinct in persons, which (essence) the Catholic faith confesses to be one in distinct persons in such a way that at the same time it confesses that it is absolutely undivided in itself.

2698 Dz 1597 The second, which concerns the three divine Persons themselves, that they, according to their peculiar personal and incommunicable properties, are to be described and named in a more exact manner of speaking, Father, Word, and Holy Spirit; as if less proper and exact would be the name "Son," consecrated by so many passages of Scripture, by the very voice of the Father coming from the heavens and from the cloud, and by the formula of baptism prescribed by Christ, and by that famous confession in which Peter was pronounced "blessed" by Christ Himself; and as if that statement should not rather be retained which the Angelic Doctor,* having learned from Augustine, in his turn taught that "in the name of the Word the same peculiar property is meant as in the name of the Son," Augustine * truly saying: "For the same reason he is called the Word as the Son."

2699 Dz 1598 Nor should the extraordinary and deceitful boldness of the Synod be passed over in silence, which dared to adorn not only with most ample praises the declaration (n. 1322 ff.) of the Gallican Council of the year 1682, which had long ago been condemned by the Apostolic See, but in order to win greater authority for it, dared to include it insidiously in the decree written "about faith," openly to adopt articles contained in it, and to seal it with a public and solemn profession of those articles which had been handed down here and there through this decree. Therefore, surely, not only a far graver reason for expostulating with them is afforded us by the Synod than was offered to our predecessors by the assemblies, but also no light injury is inflicted on the Gallican Church itself, because the synod thought its authority worth invoking in support of the errors with which that decree was contaminated.

2700 Dz 1599 Therefore, as soon as the acts of the Gallican convention appeared Our predecessor, Venerable Innocent XI, by letters in the form of a Brief on the 11th day of April, in the year 1682, and afterwards, more expressly, Alexander VIII in the Constitution, "inter multiplices" on the 4th day of August, in the year 1690 (see n. 1322 ff.), by reason of their apostolic duty "condemned, rescinded, and declared them null and void"; pastoral solicitude demands much more strongly of Us that we "reject and condemn as rash and scandalous" the recent adoption of these acts tainted with so many faults, made by the synod, and, after the publication of the decrees of Our predecessors, "as especially injurious" to this Apostolic See, and we, accordingly, reject and condemn it by this present Constitution of Ours, and we wish it to be held as rejected and condemned.


Denzinger EN 2643