Denzinger EN 1516
1520 792a Since at this time not without the loss of many souls and grave detriment to the unity of the Church there is disseminated a certain erroneous doctrine concerning justification, the holy ecumenical and general synod of Trent lawfully assembled in the Holy Spirit, the Most Reverends John Maria, Bishop of Praeneste, de Monte, and Marcellus, priest of the Holy Cross in Jerusalem, cardinals of the Holy Roman Church and apostolic legates a latere, presiding therein in the name of our Most Holy Father and Lord in Christ, Paul, the third Pope by the providence of God, for the praise and glory of Almighty God, for the tranquillity of the Church and the salvation of souls, purpose to expound to all the faithful of Christ the true and salutary doctrine of justification, which the "son of justice" (Ml 4,2), Christ Jesus, "the author and finisher of our faith" (He 12,2) taught, the apostles transmitted and the Catholic Church, under the instigation of the Holy Spirit, has always retained, strictly forbidding that anyone henceforth may presume to believe, preach or teach, otherwise than is defined and declared by this present decree.
1521 Dz 793 The holy Synod decrees first that for a 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 (Rm 5,12 1Co 15,22, see 1Co 130), "having become unclean" (Is 64,6), and (as the Apostle says), "by nature children of wrath" (Ep 2,3), as it (the Synod) has set forth in the decree on original sin, to that extent were they the servants of sin (Rm 5,20), and under the power of the devil and of death, that not only the gentiles by the force of nature [can. 1], but not even the Jews by the very letter of the law of Moses were able to be liberated or to rise therefrom, although free will was not extinguished in them [can. 5], however weakened and debased in its powers [see n. 81].
1522 Dz 794 Whereby it came to pass that the heavenly Father, "the Father of mercies and the God of all comfort" (2Co 1,3), when that "blessed fullness of time" was come (Ep 1,10 Ga 4,4) sent to men Christ Jesus [can. 1], his Son, who had been announced and promised (cf. Gn 49,10), both before the Law and at the time of the Law to many holy Fathers, that He might both redeem the Jews, who were under the Law, and the "gentiles, who did not follow after justice, might attain to justice" (Rm 9,30), and that all men "might receive the adoption of sons" (Ga 4,5). "Him God has proposed as a propitiator through faith in his blood, for our sins" (Rm 3,25), and not for our sins only, but also for those of the whole world (1Jn 2,2).
523 Dz 795 But although Christ died for all (2Co 5,15), yet not all receive the benefit of His death, but those only to whom the merit of His passion is communicated. For, as indeed men would not be born unjust, if they were not born through propagation of the seed of Adam, since by that propagation they contract through him, in conception, injustice as their own, so unless they were born again in Christ, they never would be justified [can. 2 and 10], since in that new birth through the merit of His passion, the grace, whereby they are made just, is bestowed upon them. For this benefit the Apostle exhorts us always to "give thanks to the Father who has made us worthy to be partakers of the lot of the saints in light" (Col 1,12), "and has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love, in whom we have redemption and remission of sins (Col 1,13 ff.).
1524 Dz 796
In these words a description of the justification of a sinner is given as being a translation from that state in which man is born a child of the first Adam to the state of grace and of the "adoption of the sons" (Rm 8,15) of God through the second Adam, Jesus Christ, our Savior; and this translation after the promulgation of the Gospel cannot be effected except through the laver of regeneration [can. 5 de bapt.], or a desire for it, as it is written: "Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God" (Jn 3,5).
1525 Dz 797 It [the Synod] furthermore declares that in adults the beginning of that justification must be derived from the predisposing grace [can. 3] of God through Jesus Christ, that is, from his vocation, whereby without any existing merits on their part they are called, so that they who by sin were turned away from God, through His stimulating and assisting grace are disposed to convert themselves to their own justification, by freely assenting to and cooperating with the same grace [can. 4 and 5], in such wise that, while God touches the heart of man through the illumination of the Holy Spirit, man himself receiving that inspiration does not do nothing at all inasmuch as he can indeed reject it, nor on the other hand can he [can. 3] of his own free will without the grace of God move himself to justice before Him. Hence, when it is said in the Sacred Writings: "Turn ye to me, and I will turn to you" (Za 1,3), we are reminded of our liberty; when we reply: "Convert us, O Lord, to thee, and we shall be converted" (Lm 5,21), we confess that we are anticipated by the grace of God.
1526 Dz 798 Now they are disposed to that justice [can. 7 and 9] when, aroused and assisted by divine grace, receiving faith "by hearing" (Rm 10,17), they are freely moved toward God, believing that to be true which has been divinely revealed and promised [can. 12 and 14], and this especially, that the sinner is justified by God through his grace, "through the redemption which is in Christ Jesus" (Rm 3,24), and when knowing that they are sinners, turning themselves away from the fear of divine justice, by which they are profitably aroused [can. 8], to a consideration of the mercy of God, they are raised to hope, trusting that God will be merciful to them for the sake of Christ, and they begin to love him as the source of all justice and are therefore moved against sins by a certain hatred and detestation [can. 9], that is, by that repentance, which must be performed before baptism (Ac 2,38); and finally when they resolve to receive baptism, to begin a new life and to keep the commandments of God.
1527 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" (He 11,6), and, "Be of good faith, son, thy sins are forgiven thee" (Mt 9,2 Mc 2,5), and, "The fear of the Lord driveth out sin" (Si 1,27), 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 Holy Spirit" (Ac 2,38), and, "Going therefore teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you" (Mt 28,19), and finally, "Prepare your hearts unto the Lord" (1S 7,3).
1528 Dz 799 Justification itself follows this disposition or preparation, which is not merely remission of sins [can. II], but also the sanctification and renewal of the interior man through the voluntary reception of the grace and gifts, whereby an unjust man becomes a just man, and from being an enemy becomes a friend, that he may be "an heir according to hope of life everlasting" (Tt 3,7).
1529 The causes of this justification are: the final cause indeed is the glory of God and of Christ and life eternal; the efficient cause is truly a merciful God who gratuitously "washes and sanctifies" (1Co 6,11), "signing and anointing with the Holy Spirit of promise, who is the pledge of our inheritance" (Ep 1,13f.); but the meritorious cause is His most beloved only-begotten Son, our Lord Jesus Christ, "who when we were enemies" (cf. Rm 5,10), "for the exceeding charity wherewith he loved us" (Ep 2,4), merited justification for us [can. 10] by His most holy passion on the wood of the Cross, and made satisfaction for us to God the Father; the instrumental cause is the sacrament of baptism, which is the "sacrament of faith,''* without which no one is ever justified. Finally the unique formal cause is the "justice of God, not that by which He Himself is just, but by which He makes us just" * [can. 10 and 11], that, namely, by which, when we are endowed with it by him, we are renewed in the spirit of our mind, and not only are we reputed, but we are truly called and are just, receiving justice within us, each one according to his own measure, which the "Holy Spirit distributes to everyone as he wills" (1Co 12,11), and according to each one's own disposition and cooperation.
1530 Dz 800 For although no one can be just but he to whom the merits of the passion of our Lord Jesus Christ are communicated, yet this does take place in this justification of the ungodly when by the merit of that same most holy passion "the charity of God is poured forth by the Holy Spirit in the hearts" (Rm 5,5) of those who are justified, and inheres in them [can. II]. Hence man through Jesus Christ, into whom he is ingrafted, receives in the said justification together with the remission of sins all these [gifts] infused at the same time: faith, hope, and charity.
1531 For faith, unless hope and charity be added to it, neither unites one perfectly with Christ, nor makes him a living member of his body. For this reason it is most truly said that "faith without works is dead" (Jc 2,17), and is of no profit [can. 19], and "in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith, which worketh by charity" (Ga 5,6 Ga 6,15). This faith, in accordance with apostolic tradition, catechumens beg of the Church before the sacrament of baptism, when they ask for "faith which bestows life eternal,''* which without hope and charity faith cannot bestow. Thence also they hear immediately the word of Christ: "If thou wilt enter into life, keep the commandments" (Mt 19,17 Mt 18-20). Therefore, when receiving true and Christian justice, they are commanded immediately on being reborn, to preserve it pure and spotless as the "first robe" (Lc 15,22) given to them through Christ Jesus in place of that which Adam by his disobedience lost for himself and for us, so that they may bear it before the tribunal of our Lord Jesus Christ and have life eternal. *
1532 Dz 801
But when the Apostle says that man is justified "by faith" [can. 9] and "freely" (Rm 3,22), these words must be understood in that sense in which the uninterrupted consent of the Catholic Church has held and expressed, namely, that we are therefore said to be justified by faith, because "faith is the beginning of human salvation," * the foundation and root of all justification, "without which it is impossible to please God" (He 11,6) and to come to the fellowship of His sons; and are, therefore, said to be justified gratuitously, because none of those things which precede justification, whether faith, or works merit the grace itself of justification; for, "if it is a grace, it is not now by reason of works; otherwise (as the same Apostle says) grace is no more grace" (Rm 11,6).
1533 Dz 802 Although it is necessary to believe that sins are neither forgiven, nor ever have been forgiven, except gratuitously by divine mercy for Christ's sake, yet it must not be said that sins are forgiven or have been forgiven to anyone who boasts of his confidence and certainty of the forgiveness of his sins and rests on that alone, since among heretics and schismatics this vain confidence, remote from all piety [can. 12], may exist, indeed in our own troubled times does exist, and is preached against the Catholic Church with vigorous opposition.
1534 But neither is this to be asserted, that they who are truly justified without any doubt whatever should decide for themselves that they are justified, and that no one is absolved from sins and is justified, except him who believes with certainty that he is absolved and justified, and that by this faith alone are absolution and justification effected [can. 14], as if he who does not believe this is doubtful of the promises of God and of the efficacy of the death and resurrection of Christ. For, just as no pious person should doubt the mercy of God, the merit of Christ, and the virtue and efficacy of the sacraments, so every one, when he considers himself and his own weakness and indisposition, may entertain fear and apprehension as to his own grace [can. 13], since no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God.
1535 Dz 803
Having, therefore, been thus justified and having been made the "friends of God" and "his domestics" (Jn 15,15 Ep 2,19), "advancing from virtue to virtue" (Ps 83,8), "they are renewed" (as the Apostle says) "from day to day" (2Co 4,16), that is, by mortifying the members of their flesh (Col 3,5), and by "presenting them as instruments of justice" (Rm 6,13 Rm 6,19), unto sanctification through the observance of the commandments of God and of the Church; in this justice received through the grace of Christ "faith cooperating with good works" (Jc 2,22), they increase and are further justified [can. 24 and 32], as it is written: "He that is just, let him be justified still" (Ap 22,11), and again: "Be not afraid to be justified even to death" (Si 18,22), and again: "You see, that by works a man is justified and not by faith only" (Jc 2,24). And this increase of justice Holy Church begs for, when she prays: "Give unto us, O Lord, an increase of faith, hope and charity" [13th Sun. after Pent.].
1536 Dz 804
But no one, however much justified, should consider himself exempt from the observance of the commandments [can. 20]; no one should make use of that rash statement forbidden under an anathema by the Fathers, that the commandments of God are impossible to observe for a man who is justified [can. 18 and 22: cf. n. 200].
"For God does not command impossibilities, but by commanding admonishes you both to do what you can do, and to pray for what you cannot do, and assists you that you may be able"; * "whose commandments are not heavy" (1Jn 5,3), "whose yoke is sweet and whose burden is light" (Mt 11,30). For they who are the sons of God, love Christ: "but they who love him, (as He Himself testifies) keep his words" (Jn 14,23), which indeed with the divine help they can do.
1537 For although in this mortal life men however holy and just fall at times into at least light and daily sins, which are also called venial [can. 23], they do not for that reason cease to be just. For that word of the just, "Forgive us our trespasses" (Mt 6,12 cf. Mt 107), is both humble and true. Thus it follows that the just ought to feel themselves more bound to walk in the way of justice, in that having been now "freed from sin and made servants of God" (Rm 6,22), "living soberly and justly and piously" (Tt 2,12), they can proceed onwards through Christ Jesus, through whom they "have access unto this grace" (Rm 5,2). For God "does not forsake those who have once been justified by His grace, unless He be first forsaken by them." *
1538 And so no one should flatter himself because of faith alone [can. 9, 19, 20], thinking that by faith alone he is made an heir and will obtain the inheritance, even though he suffer not with Christ "that he may be also glorified" (Rm 8,17). For even Christ Himself (as the Apostle says), "whereas he was the Son of God, he learned obedience by the things which he suffered and being made perfect he was made to all who obey him the cause of eternal salvation" (He 5,8 ff.) For this reason the Apostle himself admonishes those justified saying: "Know you not, that they who run in the race, all run indeed, but one receiveth the prize? So run, that you may obtain. I therefore so run, not as at an uncertainty, I so fight, not as one beating the air, but I chastise my body and bring it under subjection, lest perhaps when I have preached to others, I myself should become a castaway" (1Co 9,24 ff.). So also the chief of the Apostles, Peter: "Labor the more, that by good works you may make sure your calling and election; for doing these things, you shall not sin at any time" (2P 1,10).
1539 Thence it is clear that they are opposed to the teaching of orthodox religion who say that the just man sins at least venially in every good work [can. 25], or (what is more intolerable) that he merits eternal punishments; and that they also who declare that the just sin in all works, if in those works, in order to stimulate their own sloth and to encourage themselves to run in the race, with this (in view), that above all God may be glorified, they have in view also the eternal reward [can. 26, 31], since it is written: "I have inclined my heart to do thy justifications on account of the reward" (Ps 118,112), and of Moses the Apostle says, that he "looked to the reward" (He 11,26).
1540 Dz 805 No one moreover, so long as he lives in this mortal state, ought so far to presume concerning the secret mystery of divine predestination, as to decide for certain that he is assuredly in the number of the predestined [can. 15], as if it were true that he who is justified either cannot sin any more [can. 23], or if he shall have sinned, that he ought to promise himself an assured reformation. For except by special revelation, it cannot be known whom God has chosen for Himself [can. 16].
1541 Dz 806 So also as regards the gift of perseverance [can. 16] of which it is written: He that "shall persevere to the end, he shall be saved" (Mt 10,22 Mt 24,13) (which gift cannot be obtained from anyone except from Him, "who is able to make him, who stands, stand" (Rm 14,4), that he may stand perseveringly, and to raise him, who falls), let no one promise himself anything as certain with absolute certitude, although all ought to place and repose a very firm hope in God's help. For God, unless men be wanting in His grace, as He has begun a good work, so will He perfect it, "working to will and to accomplish" (Ph 2,13 Ph 22). * Nevertheless, let those "who think themselves to stand, take heed lest they fall" (1Co 10,12), and "with fear and trembling work out their salvation" (Ph 2,12) in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity (cf. 2Co 6,3 ff.). For they ought to fear, knowing that they are born again "unto the hope of glory" (cf. 1P 1,3), and not as yet unto glory in the combat that yet remains with the flesh, with the world, with the devil, in which they cannot be victors, unless with God's grace they obey the Apostle saying: "We are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh, you shall die. But if by the spirit you mortify the deeds of the flesh, you shall live" (Rm 8,12 ff.).
1542 Dz 807 Those who by sin have fallen away from the received grace of justification, will again be able to be justified [can. 29] when, roused by God through the sacrament of penance, they by the merit of Christ shall have attended to the recovery of the grace lost. For this manner of justification is the reparation of one fallen, which the holy Fathers * have aptly called a second plank after the shipwreck of lost grace. For on behalf of those who after baptism fall into sin, Christ Jesus instituted the sacrament of penance, when He said: "Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained" (Jn 20,22).
1543 Hence it must be taught that the repentance of a Christian after his fall is very different from that at his baptism, and that it includes not only a cessation from sins, and a detestation of them, or "a contrite and humble heart" (Ps 50,19), but also the sacramental confession of the same, at least in desire and to be made in its season, and sacerdotal absolution, as well as satisfaction by fasting, almsgiving, prayers, and other devout exercises of the spiritual life, not indeed for the eternal punishment, which is remitted together with the guilt either by the sacrament or the desire of the sacrament, but for the temporal punishment [can. 30], which (as the Sacred Writings teach) is not always wholly remitted, as is done in baptism, to those who ungrateful to the grace of God which they have received, "have grieved the Holy Spirit" (cf. Ep 4,30), and have not feared to "violate the temple of God" (1Co 3,17). Of this repentance it is written: "Be mindful, whence thou art fallen, do penance, and do the first works" (Ap 2,5), and again: "The sorrow which is according to God, worketh penance steadfast unto salvation" (2Co 7,10), and again: "Do penance" (Mt 3,2 Mt 4,17), and, "Bring forth fruits worthy of penance" (Mt 3,8).
1544 Dz 808 Against the crafty genius of certain men also, who "by pleasing speeches and good words seduce the hearts of the innocent" (Rm 16,18), it must be maintained that the grace of justification, although received, is lost not only by infidelity [can. 27], whereby even faith itself is lost, but also by any other mortal sin, although faith be not lost [can. 28], thereby defending the doctrine of the divine law which excludes from the kingdom of God not only the unbelievers, but also the faithful who are "fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners" (1Co 6,9 ff.), and all others who commit deadly sins, from which with the assistance of divine grace they can refrain and for which they are separated from the grace of God [can. 27].
1545 Dz 809
To men, therefore, who have been justified in this respect, whether they have preserved uninterruptedly the grace received, or have recovered it when lost, the words of the Apostle are to be submitted: "Abound in every good work, knowing that your labor is not in vain in the Lord" (1Co 15,58); "for God is not unjust, that he should forget your work and the love, which you have shown in his name" (He 6,10), and: "Do not lose your confidence, which has a great reward" (He 10,35). And therefore to those who work well "unto the end" (Mt 10,22), and who trust in God, life eternal is to be proposed, both as a grace mercifully promised to the sons of God through Christ Jesus, "and as a recompense" * which is according to the promise of God Himself to be faithfully given to their good works and merits [can. 26 and 32]. For this is that "crown of justice which after his fight and course" the Apostle declared "was laid up for him, to be rendered to him by the just judge and not only to him, but also to all that love his coming" (2Tm 4,7ff.).
1546 For since Christ Jesus Himself as the "head into the members" (Ep 4,15), and "as the vine into the branches" (Jn 15,5) continually infuses His virtue into the said justified, a virtue which always precedes their good works, and which accompanies and follows them, and without which they could in no wise be pleasing and meritorious before God [can. 2], we must believe that to those justified nothing more is wanting from being considered [can. 32] as having satisfied the divine law by those works which have been done in God according to the state of this life, and as having truly merited eternal life to be obtained in its own time (if they shall have departed this life in grace (Ap 14,13)), since Christ our Lord says: "If anyone shall drink of the water, that I will give him, he shall not thirst forever, but it shall become in him a fountain of water springing up unto life everlasting" (Jn 4,14).
1547 Thus neither is "our own justice established as our own" from ourselves, nor is the justice of God (Rm 10,3) "ignored" or repudiated; for that justice which is called ours, because we are justified [can. 10 and 11] through its inherence in us, that same is (the justice) of God, because it is infused into us by God through the merit of Christ.
1548 Dz 810 Nor indeed is this to be omitted, that although in the sacred Writings so much is ascribed to good works, that even "he that shall give a drink of cold water to one of his least ones" Christ promises "shall not lose his reward" (Mt 10,42), and the Apostle testifies "that that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory" (2Co 4,17); nevertheless far be it that a Christian should either trust or "glory" in himself and not "in the Lord" (cf. 1Co 1,31 2Co 10,17), whose goodness towards all men is so great that He wishes the things which are His gifts [see n. 141] to be their own merits [can. 32].
1549 And whereas "in many things we all offend" (Jc 3,2 Can. 23), each one should have before his eyes the severity and judgment as well as mercy and goodness; neither ought anyone to judge himself, even though he be "not conscious to himself of anything," since the whole life of men must be judged and examined not by the judgment of men, but of God, who "will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man have praise from God" (1Co 4,4 ff.), "who," as it is written, "will render to every man according to his works" (Rm 2,6).
1550 After this Catholic doctrine of justification [can. 33]--which, unless he faithfully and firmly accepts it, no one can be justified--it seemed good to the holy Synod to add these canons, so that all may know, not only what they must hold and follow, but also what they ought to shun and avoid.
1551 Dz 811 Can. I. If anyone shall say that man can be justified before God by his own works which are done either by his own natural powers, or through the teaching of the Law, and without divine grace through Christ Jesus: let him be anathema [cf. n. 793 ff.].
1552 Dz 812 Can. 2. If anyone shall say that divine grace through Christ Jesus is given for this only, that man may more easily be able to live justly and merit eternal life, as if by free will without grace he were able to do both, though with difficulty and hardship: let him be anathema [cf. n. 795, 809].
1553 Dz 813 Can. 3. If anyone shall say that without the anticipatory inspiration of the Holy Spirit and without His assistance man can believe, hope, and love or be repentant, as he ought, so that the grace of justification may be conferred upon him: let him be anathema [cf. n. 797].
1554 Dz 814 Can. 4. If anyone shall say that man's free will moved and aroused by God does not cooperate by assenting to God who rouses and calls, whereby it disposes and prepares itself to obtain the grace of justification, and that it cannot dissent, if it wishes, but that like something inanimate it does nothing at all and is merely in a passive state: let him be anathema [cf. n. 797].
1555 Dz 815 Can. 5. If anyone shall say that after the sin of Adam man's free will was lost and destroyed, or that it is a thing in name only, indeed a title without a reality, a fiction, moreover, brought into the Church by Satan: let him be anathema [cf. n. 793, 797].
1556 Dz 816 Can. 6. If anyone shall say that it is not in the power of man to make his ways evil, but that God produces the evil as well as the good works, not only by permission, but also properly and of Himself, so that the betrayal of Judas is no less His own proper work than the vocation of Paul: let him be anathema.
1557 Dz 817 Can. 7. If anyone shall say that all works that are done before justification, in whatever manner they have been done, are truly sins or deserving of the hatred of God, or that the more earnestly anyone strives to dispose himself for grace, so much the more grievously does he sin: let him be anathema [cf. n. 798].
1558 Dz 818 Can. 8. If anyone shall say that the fear of hell, whereby by grieving for sins we flee to the mercy of God or refrain from sinning, is a sin or makes sinners worse: let him be anathema [cf. n. 798].
1559 Dz 819 Can. 9. If anyone shall say that by faith alone the sinner is justified, so as to understand that nothing else is required to cooperate in the attainment of the grace of justification, and that it is in no way necessary that he be prepared and disposed by the action of his own will: let him be anathema [cf. n. 798, 801, 804].
1560 Dz 820 Can. 10. If anyone shall say that men are justified without the justice of Christ by which He merited for us, or that by that justice itself they are formally just: let him be anathema [cf. n. 798, 799].
1561 Dz 821 Can. 11. If anyone shall say that men are justified either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of grace and charity, which is poured forth in their hearts by the Holy Spirit and remains in them, or even that the grace by which we are justified is only the favor of God: let him be anathema [cf. n. 799ff., 809].
1562 Dz 822 Can. 12. If anyone shall say that justifying faith is nothing else than confidence in the divine mercy which remits sins for Christ's sake, or that it is this confidence alone by which we are justified: let him be anathema [cf. n. 798, 802].
1563 Dz 823 Can. 13. If anyone shall say that it is necessary for every man in order to obtain the remission of sins to believe for certain and without any hesitation due to his own weakness and indisposition that his sins are forgiven him: let him be anathema [cf. n. 802].
1564 Dz 824 Can. 14. If anyone shall say that man is absolved from his sins and justified, because he believes for certain that he is 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 perfected: let him be anathema [cf. n. 802].
1565 Dz 825 Can. 15. If anyone shall say that a man who is born again and justified is bound by faith to believe that he is assuredly in the number of the predestined: let him be anathema [cf. n. 805].
1566 Dz 826 Can. 16. If anyone shall say that he will for certain with an absolute and infallible certainty have that great gift of perseverance up to the end, unless he shall have learned this by a special revelation: let him be anathema [cf. n.805ff.].
1567 Dz 827 Can. 17. If anyone shall say that the grace of justification is attained by those only who are predestined unto life, but that all others, who are called, are called indeed, but do not receive grace, as if they are by divine power predestined to evil: let him be anathema [cf. n. 800].
1568 Dz 828 Can. 18. If anyone shall say that the commandments of God are even for a man who is justified and confirmed in grace impossible to observe: let him be anathema [cf. n. 804].
1569 Dz 829 Can. 19. If anyone shall say that nothing except faith is commanded in the Gospel, that other things are indifferent, neither commanded nor prohibited, but free, or that the ten commandments in no way pertain to Christians: let him be anathema [cf. n. 800].
1570 Dz 830 Can. 20. If anyone shall say that a man who is justified and ever so perfect is not bound to observe the commandments of God and the Church, but only to believe, as if indeed the Gospel were a mere absolute promise of eternal life, without the condition of observation of the commandments: let him be anathema [cf. n. 804].
1571 Dz 831 Can. 21. If anyone shall say that Christ Jesus has been given by God to men as a Redeemer in whom they should trust, and not also as a legislator, whom they should obey: let him be anathema.
1572 Dz 832 Can. 22. If anyone shall say that he who is justified can either persevere in the justice received without the special assistance of God, or that with that [assistance] he cannot: let him be anathema [cf. n. 804, 806].
1573 Dz 833 Can. 23. If anyone shall say that a man once justified can sin no more, nor lose grace, and that therefore he who falls and sins was never truly justified; or, on the contrary, that throughout his whole life he can avoid all sins even venial sins, except by a special privilege of God, as the Church holds in regard to the Blessed Virgin: let him be anathema [cf. n. 805, 810].
1574 Dz 834 Can. 24. If anyone shall say, that justice received is not preserved and also not increased in the sight of God through good works but that those same works are only the fruits and signs of justification received, but not a cause of its increase: let him be anathema [cf. n. 803].
1575 Dz 835 Can. 25. If anyone shall say that in every good work the just one sins at least venially, or (what is more intolerable) mortally, and therefore deserves eternal punishments, and that it is only because God does not impute those works unto damnation that he is not damned, let him be anathema [cf. n. 804].
1576 Dz 836 Can. 26. If anyone shall say that the just ought not to expect and hope for an eternal recompense from God and the merit of Jesus Christ for the good works which have been performed in trod, if by doing well and in keeping the divine commandments they persevere even to the end: let him be anathema [cf. n. 809].
1577 Dz 837 Can. 27. If anyone shall say that there is no mortal sin except that of infidelity, or that grace once received is not lost by any other sin however grievous and enormous, except the sin of infidelity: let him be anathema [cf. n. 808].
1578 Dz 838 Can. 28. If anyone shall say that together with the loss of grace by sin faith also is always lost, or that the faith that remains is not a true faith, though it be not a living one, or that he, who has faith without charity, is not a Christian: let him be anathema [cf. n. 808].
1579 Dz 839 Can. 29. If anyone shall say that he who has fallen after baptism cannot by the grace of God rise again; or that he can indeed recover lost justice, but by faith alone without the sacrament of penance, contrary to what the holy Roman and universal Church, taught by Christ the Lord and His apostles, has hitherto professed, observed, and taught: let him be anathema [cf. n. 807].
1580 Dz 840 Can. 30. If anyone shall say that after the reception of the grace of justification, to every penitent sinner the guilt is so remitted and the penalty of eternal punishment so blotted out that no penalty of temporal punishment remains to be discharged either in this world or in the world to come in purgatory before the entrance to the kingdom of heaven can be opened: let him be anathema [cf. n. 807].
1581 Dz 841 Can.31. If anyone shall say that the one justified sins, when he performs good works with a view to an eternal reward: let him be anathema [cf. n. 804]
1582 Dz 842 Can. 32. If anyone shall say that the good works of the man justified are in such a way the gifts of God that they are not also the good merits of him who is justified, or that the one justified by the good works, which are done by him 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 life (if he should die in grace), and also an increase of glory: let him be anathema [cf. n. 803 and 809].
1583 Dz 843
Can. 33. If anyone shall say that because of this Catholic doctrine of justification as set forth by the holy Synod in this present decree, there is in some degree a detraction from the glory of God or from the merits of Jesus Christ our Lord, and that the truth of our faith, and in fact the glory of God and of Jesus Christ are not rather rendered illustrious: let him be anathema [cf. n. 810]
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