Denzinger EN 1673

Chap. 3. The Parts and Fruits of the Sacrament of Penance

1673 Dz 896 Furthermore, the holy Council teaches that the form of the sacrament of penance, in which its force chiefly consists, is set down in these words of the minister: "I absolve thee, etc."; to which indeed certain prayers are laudably added according to the custom of holy Church; yet in no way do they pertain to the essence of this form, nor are they necessary for the administration of the sacrament. The matter, as it were, of this sacrament, on the other hand, consists in the acts of the penitent himself, namely contrition, confession, and satisfaction [can. 4]. These, inasmuch as by the institution of God they are required in the penitent for the integrity of the sacrament for the full and perfect remission of sins, are for this reason called the parts of penance.

1674 The reality and effectus of this sacrament, however, so far as concerns its force and efficacy, is reconciliation with God, which at times in pious persons and in those who receive this sacrament with devotion is wont to be followed by peace of conscience and serenity with an exceedingly great consolation of spirit.

1675 The holy Council, while recording these matters regarding the parts and effect of this sacrament, condemns the opinions of those who maintain that the parts of penance are the terrors of conscience and faith [can. 4].

Chap. 4. Contrition

1676 Dz 897 Contrition, which has the first place among the aforementioned acts of the penitent, is a sorrow of the soul and a detestation of sin committed, with a determination of not sinning in the future. This feeling of contrition is, moreover, necessary at all times to obtain the forgiveness of sins, and thus for a person who has fallen after baptism it especially prepares for the remission of sins, if it is united with trust in divine mercy and with the desire of performing the other things required to receive this sacrament correctly. The holy Synod, therefore, declares that this contrition includes not only cessation from sin and a resolution and a beginning of a new life, but also hatred of the old, according to this statement: "Cast away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart and a new spirit" (Ez 18,31). And certainly, he who has considered those lamentations of the saints: "To Thee only have I sinned, and have done evil before Thee" (Ps 50,6); "I have labored in my groanings; I shall wash my bed every night" (Ps 6,7); "I will recount to Thee all my years in the bitterness of my soul" (Is 38,15), and others of this kind, will readily understand that they emanate from a certain vehement hatred of past life and from a profound detestation of sins.

1677 Dz 898 The Council teaches, furthermore, that though it sometimes happens that this contrition is perfect because of charity and reconciles man to God, before this sacrament is actually received, this reconciliation nevertheless must not be ascribed to the contrition itself without the desire of the sacrament which is included in it.

1678 That imperfect contrition [can. 5] which is called attrition, since it commonly arises either from the consideration of the baseness of sin or from fear of hell and its punishments, if it renounces the desire of sinning with the hope of pardon, the Synod declares, not only does not make a person a hypocrite and a greater sinner' but is even a gift of God and an impulse of the Holy Spirit, not indeed as already dwelling in the penitent, but only maying him, assisted by which the penitent prepares a way for himself unto justice. And though without the sacrament of penance it cannotperselead the sinner to justification, nevertheless it does dispose him to obtain the grace of God in the sacrament of penance. For the Ninivites, struck in a salutary way by this fear in consequence of the preaching of Jonas which was full of terror, did penance and obtained mercy from the Lord (cf. Jon 3). For this reason, therefore, do some falsely accuse Catholic writers, as if they taught that the sacrament of penance confers grace without any pious endeavor on the part of those who receive it, a thing which the Church of God has never taught or pronounced. Moreover, they also falsely teach that contrition is extorted and forced, and that it is not free and voluntary [can. 5]

JULIUS III 1550-1555 COUNCIL OF TRENT, continued - SESSION XIII (Oct. II, 1551)

Decree On the Most Holy Eucharist *

Chap. 5. Confession

1679 Dz 899 From the institution of the sacrament of penance as already explained the universal Church has always understood that the complete confession of sins was also instituted by our Lord, (Jc 5,16 Jn 1,9), and by divine law is necessary for all who have fallen after baptism [can. 7], because our Lord Jesus Christ, when about to ascend from earth to heaven, left behind Him priests as His own vicars (Mt 16,19 Mt 18,18 Jn 20,23), as rulers and judges, to whom all the mortal sins into which the faithful of Christ may have fallen should be brought, so that they in virtue of the power of the keys may pronounce the sentence of remission or retention of sins. For it is evident that priests could not have exercised this judgment without a knowledge of the matter, nor could they indeed have observed justice in imposing penalties, if the faithful had declared their sins in general only, and not specifically and one by one.

1680 From this it is gathered that all mortal sins of which they have knowledge after a careful self-examination must be enumerated in confession by the penitents, even though they are most secret and have been committed only against the two last precepts of the decalogue (Ex 20,17 Mt 5,28), sins which sometimes wound the soul more grievously, and are more dangerous than those which are committed openly. For venial sins, by which we are not excluded from the grace of God and into which we fall more frequently, although they may rightly and profitably and without any presumption be declared in confession [can. 7], as the practice of pious persons indicates, may be passed over in silence without guilt and may be expiated by many other remedies But since all mortal sins, even those of thought, make men children of wrath (Ep 2,3) and enemies of God, it is necessary to ask pardon for all of them from God by an open and humble confession. While, therefore, the faithful of Christ strive to confess all sins which occur to their memory, they undoubtedly lay all of them before the divine mercy to be forgiven [can. 7]. While those who do otherwise and knowingly conceal certain sins, lay nothing before the divine bounty for forgiveness by the priest. "For if one who is ill is ashamed to make known his wound to the physician, the physician does not remedy what he does not know."*

1681 Furthermore, it is gathered that those circumstances also must be explained in confession, which alter the species of the sin, [can. 7], because without them the sins themselves are neither honestly revealed by the penitents, nor are they known to the judges, and it would not be possible for them to judge rightly the gravity of the crimes and to impose the punishment which is proper to those penitents. Hence it is unreasonable to teach that these circumstances have been conjured up by idle men. or that one circumstance only must be confessed, namely up by idle men, or that one circumstance only must be confessed, namely to have sinned against a brother.

1682 Dz 900 But it is also impious to say that a confession, which is ordered to be made in this manner [can. 8] is impossible, or to call it a torture of conscience; for it is clear that in the Church nothing else is exacted of the penitents than that each one, after he has carefully examined himself and searched all the nooks and recesses of his conscience, confess those sins by which he recalls that he has mortally offended his Lord and God; moreover, the other sins which do not occur to him after diligent thought, are understood to be included in a general way in the same confession; for these sins we trustingly say with the Prophet: "From my hidden sins cleanse me, O Lord" (Ps 18,13). But, truly, the difficulty of such confession and the shame of disclosing the sins might appear a burdensome matter indeed, if it were not alleviated by so many and such great advantages and consolations which are most certainly bestowed by absolution upon all those who approach this sacrament worthily.

1683 Dz 901 Moreover, as regards the manner of confessing secretly to a priest alone, although Christ has not prohibited that one confess sins publicly in expiation for his crimes and for his own humiliation, and as an example to others, as well as for the edification of the Church offended, yet this is not commanded by divine precept, nor would it be advisedly enjoined by any human law that offenses, especially secret ones, be disclosed by a public confession [can. 6]. Therefore, since secret sacramental confession, which the holy Church has used from the beginning and which she still uses, has always been recommended by the most holy and most ancient Fathers in emphatic and unanimous agreement, the empty calumny of those who do not fear to teach that this is foreign to the divine mandate and is a human invention, and that it had its origin in the Fathers assembled in the Lateran Council [can. 8] is manifestly disproved; for neither did the Church through the Lateran Council decree that the faithful of Christ should confess, a matter which she recognized was necessary and instituted by divine law, but that the precept of confession should be fulfilled at least once a year by each and all, when they have reached the years of discretion. Hence, this salutary custom of confessing to the great benefit of souls is now observed in the whole Church during that sacred and especially acceptable time of Lent, a custom which this holy Council completely approves and sanctions as pious and worthy to be retained [can. 8; see n. 427 f.].

Chap. 6. The Minister of this Sacrament and Absolution

1684 Dz 902 With regard to the minister of this sacrament the holy Synod declares false and entirely foreign to the truth of the Gospel all doctrines which perniciously extend the ministry of the keys to any other men besides bishops and priests [can. 10], believing that those words of the Lord: "Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth, shall be loosed also in heaven" (Mt 18,18 and "Whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained" (Jn 20,23), were indifferently and indiscriminately addressed to all the faithful of Christ contrary to the institution of this sacrament, so that anyone may have the power of remitting sins, public sins by way of rebuke, if the rebuked acquiesces, and secret ones through a voluntary confession made to anyone. It also teaches that even priests who are bound by mortal sin exercise as ministers of Christ the office of forgiving sins by virtue of the Holy Spirit conferred in ordination, and that they are of an erroneous opinion who contend that this power does not exist in bad priests.

1685 However, although the absolution of the priest is the dispensation of the benefaction of another, yet it is not a bare ministry only, either of announcing the Gospel or declaring the forgiveness of sins, but it is equivalent to a judicial act, by which sentence is pronounced by him as if by a judge [can. 9]. And, therefore, the penitent should not so flatter-himself on his own faith as to think that even though he have no contrition, and that the intention of acting earnestly and absolving effectively be wanting in the priest, nevertheless he is truly and before God absolved by reason of his faith alone. For faith without penance effects no remission of sins, and he would most negligent of his own salvation, who would know that priest was absolving him in jesting manner, and would not earnestly consult another who would act seriously.

Chap. 7. The Reservation of Cases

1686 Dz 903 Therefore, since the nature and essence of a judgment require that the sentence be imposed only on subjects, there has always been the conviction in the Church of God, and this Synod confirms it as most true, that this absolution which the priest pronounces upon one over whom he has no ordinary or delegated jurisdiction has no value.

1687 It seemed to be a matter of very great importance to our most holy Fathers for the discipline of the Christian people that certain more atrocious and grave crimes should be absolved not by anyone indiscriminately, but only by the highest priests. Hence the sovereign Pontiffs, by virtue of the supreme power given them in the universal Church, could right fully reserve to their own exclusive judgment certain more serious cases of crimes. Neither should it be a matter of doubt, since all things which are from God are well ordered, that the same may lawfully be done by all bishops each in his own diocese, "to edification," however, "not to destruction" (2Co 13,10), by virtue of the authority over their subjects given to them above other priests inferior in rank, especially with regard to those crimes to which the censure of excommunication is attached. That this reservation of crimes has force not only in external administration, but also in the sight of God is in accord with divine authority [can. 11].

1688 But lest anyone perish on this account, it has always been piously observed in the same Church of God that there be no reservation at the moment of death, and that all priests, therefore, may in that case absolve all penitents from any sins and censures whatsoever; and since outside this moment priests have no power in reserved cases, let them strive to persuade penitents to this one thing, that they approach their superiors and lawful judges for the benefit of absolution.

Chap. 8. The Necessity and Fruit of Satisfaction

1689 Dz 904 Finally with regard to satisfaction, which of all the parts of penance has been recommended by our Fathers to the Christian people in all ages, and which is especially assailed in our day under the pretext of piety by those who "have an appearance of piety, but who have denied the power thereof" (2Tm 3,51), the holy Synod declares that it is absolutely false and contrary to the word of God that the guilt is never forgiven by the Lord without the entire punishment also being remitted [can. 12, 15]. For clear and illustrious examples are found in the Sacred Writings (cf. Gn 3,16 f.; Nb 12,14 f.; Nb 20,11 f.; 2S 12,13). f., etc.], besides which divine tradition refutes this error with all possible clarity.

1690 Indeed the nature of divine justice seems to demand that those who have sinned through ignorance before baptism may be received into grace in one manner, and in another those who at one time freed from the servitude of sin and the devil, and on receiving the gift of the Holy Spirit, did not fear to "violate the temple of God knowingly" (1Co 3,17), "and to grieve the Holy Spirit" (Ep 4,30). And it befits divine clemency that sins be not thus pardoned us without any satisfaction, lest, seizing the occasion (Rm 7,8), and considering sins trivial, we, offering injury and "affront to the Holy Spirit" (He 10,29), fall into graver ones, "treasuring up to ourselves wrath against the day of wrath" (Rm 2,5 Jc 5,3). For, without doubt, these satisfactions greatly restrain from sin, and as by a kind of rein act as a check, and make penitents more cautious and vigilant in the future; they also remove the remnants Of sin, and destroy vicious habits acquired by living evilly through acts contrary to virtue. Neither was there ever in the Church of God any way considered more secure for warding off impending punishment by the Lord than that men perform these works of penance (Mt 3,28 Mt 4,17 Mt 11,21 etc.) with true sorrow of soul. Add to this that, while we suffer by making satisfaction for our sins, we are made conformable to Christ Jesus, "who made satisfaction for our sins" (Rm 5,10 1Jn 2,1 f.), from whom is all our sufficiency (2Co 3,5), having also a most certain pledge from Him that "if we suffer with Him, we shall also be glorified" (cf. Rm 8,17).

1691 Neither is this satisfaction which we discharge for our sins so much our own as it is through Jesus Christ; for we who can do nothing of ourselves, as if of ourselves, with the cooperation "of Him who" comforts us, "we can do all things." Thus man has not wherein to glory; but all "our glorying" (cf. 1Co 1,31 2Co 10,17 Ga 6,14) is in Christ, "in whom we live, in whom we move" (cf. Ac 17,28), in whom we make satisfaction, "bringing forth fruits worthy of penance" ( Luke Lc 3,8) which have their efficacy from Him, by Him are offered to the Father, and through Him are accepted by the Father [can. 13 f.].

1692 Dz 905 The priests of the Lord ought, therefore, so far as the spirit and prudence suggest, to enjoin salutary and suitable satisfactions, in keeping with the nature of the crimes and the ability of the penitents, lest, if they should connive at sins and deal too leniently with penitents, by the imposition of certain very light works for grave offenses, they might become participators in the crimes of others (cf. 1Tm 5,22). Moreover, let them keep before their eyes that the satisfaction which they impose be not only for the safeguarding of a new life and a remedy against infirmity, but also for the atonement and chastisement of past sins; for the ancient Fathers both believe and teach that the keys of the priests were bestowed not only to loose, but also to bind (cf. Mt 16,19 Jn 20,23 can. 15). Nor did they therefore think that the sacrament of penance is a tribunal of wrath or of punishments; as no Catholic ever understood that from our satisfactions of this kind the nature of the merit and satisfaction of our Lord Jesus Christ is either obscured or in any way diminished; when the Innovators wish to observe this, they teach that the best penance is a new life, in order to take away all force and practice of satisfaction [can. 13].

Chap. 9. The Works of Satisfaction

1693 Dz 906 It teaches furthermore that so great is the liberality of the divine munificence that not only by punishments voluntarily undertaken by us in atonement for sin can we make satisfaction to God the Father through Jesus Christ, or by punishments imposed by the judgment of the priest according to the measure of our offense, but also, (and this is the greatest proof of love) by the temporal afflictions imposed by God and patiently borne by us [can. 13].

The Doctrine of the Sacrament of Extreme Unction *

1694 Dz 907 It has seemed fit to the holy Synod to add to the preceding doctrine on penance the following matters concerning the sacrament of extreme unction, which was considered by the Fathers * the consummation not only of penance, but also of the whole Christian life which should be a perpetual penance. In the first place, therefore, as regards its institution it declares and teaches that our most clement Redeemer, who wished that a provision be made for salutary remedies at all times for His servants against all the weapons of all enemies, just as He made provision for the greatest aids in other sacraments by which Christians, as long as they live, can preserve themselves free from every very grave spiritual injury, so He fortified the end of life with, as it were, the most powerful defense, by the sacrament of extreme unction [can. 1 ]. For, although "our adversary seeks" and seizes throughout our entire life occasions "to devour" (1P 5,8) our souls in every manner, yet there is no time when he directs more earnestly all the strength of his cunning to ruin us completely, and if possible to drive us also from faith in the divine mercy, than when he sees that the end of life is upon us.

Chap. 1. The Institution of the Sacrament of Extreme Unction

1695 Dz 908 This sacred unction for the sick, however, was instituted by Christ our Lord as truly and properly a sacrament of the New Testament, alluded to in Mark (Mc 6,13), indeed, but recommended to the faithful and promulgated by James the Apostle and brother of the Lord [can. 1]. "Is any man," he says, "sick among you?" "Let him bring in the priestsof the Church, and let them pray over him, anointing him with oil in the name of the Lord and the prayer of faith shall save the sick man, and the Lord shall raise him up; and if he be in sins, they shall be forgiven him" (Jc 5,14-15). In these words, as the Church has learned from apostolic tradition transmitted from hand to hand, he teaches the matter, form, proper ministration, and effect of this salutary sacrament. For the Church has understood that the matter is the oil blessed by the bishop, since the unction very appropriately represents the grace of the Holy Spirit, with which the soul of the sick person is visibly anointed; and that these words are the form: "By this anointing, etc."

Chap.2. The Effect of the Sacrament

1696 Dz 909 Furthermore, the significance and effect of this sacrament are explained in these words: "And the prayer of faith shall save the sick man, and the Lord shall raise him up, and if he be in sins they shall be forgiven him" (Jc 5,15). For the thing signified is the grace of the Holy Spirit, whose anointing wipes away sins, if there be any still to be expiated, and the remains of sin, and relieves, and strengthens the soul of the sick person [can. 2] by exciting in him great confidence in divine mercy, supported by which the sick person bears more lightly the miseries and pains of his illness, and resists more easily the temptations of the evil spirit who "lies in wait for his heel" (Gn 3,15), and sometimes attains bodily health, when it is expedient for the salvation of the soul.

Chap. 3. The Minister of this Sacrament and the Time When it Should be Administered

1697 Dz 910 And now, as regards the prescribing of those who can receive and administer this sacrament, this, too, was clearly expressed in the words above. For it is also indicated there that the proper ministers of this sacrament are the presbyters of the Church [can. 4], under which name in that place are to be understood not the elders by age or the foremost in rank among the people, but either bishops or priests duly ordained by them with the "imposition of the hands of the priesthood" (1Tm 4,14 Can. 4).

1698 It is also declared that this unction is to be applied to the infirm, but especially to those who are so dangerously ill that they seem to be facing the end of life, for which reason it is also called the sacrament of the dying. But if the sick should recover after the reception of this sacrament of extreme unction, they can with the aid of this sacrament be strengthened again, when they fall into another similar crisis of life.

1699 Therefore, under no condition are they to be listened to, who contrary to so open and clear a statement of the Apostle James (Jc 5,14) teach that this unction is either a figment of the imagination or a rite received from the Fathers, having neither a command of God nor a promise of grace [can. 1]; and likewise those who assert that this has now ceased, as though it were to be referred to the grace of healing only in the primitive Church; and those who maintain that the rite and practice which t e holy Roman Church observes in the administration of this sacrament are opposed to the thought of James the Apostle, and therefore ought to be changed to another; and finally, those who affirm that this extreme unction may be contemned by the faithful without sin [can. 3] or all these things very manifestly disagree with the clear words of this great Apostle. Nor, indeed, does the Roman Church, the mother and teacher of all others, observe anything else in the administration of this unction with reference to those matters which constitute the substance of this sacrament than what the blessed James has prescribed. Nor, indeed, could there be contempt for so great a sacrament without grievous sin and offense to the Holy Spirit.

1700 These are the things which this sacred ecumenical Synod professes and teaches concerning the sacraments of penance and extreme unction, and it sets them forth to be believed and held by all the faithful of Christ. Moreover, the following canons, it says, must be inviolately observed, and it condemns and anathematizes forever those who assert the contrary.

Canons On the Sacrament of Penance *

Dz 911 Can. 1. If anyone says that in the Catholic Church penance is not truly and properly a sacrament instituted by Christ our Lord to reconcile the faithful, as often as they fall into sin after baptism: let him be anathema [cf. n. 894].

1702 Dz 912 Can. 2. If anyone, confusing the sacraments, says that baptism itself is the sacrament of penance, as though these two sacraments are not distinct, and that therefore penance is not rightly called "a second plank after shipwreck": let him be anathema [cf. n. 894 ].

1703 Dz 913 Can. 3. If anyone says that those words of the Lord Savior: "Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them; and whose sins ye shall retain, they are retained" (Jn 20,22 f.), are not to be understood of the power of remitting and retaining sins in the sacrament of penance, as the Catholic Church has always understood from the beginning, but, contrary to the institution of this sacrament, distorts them to an authority for preaching the Gospel: let him be anathema [cf.n. 894 ].

1704 Dz 914 Can. 4. If anyone denies that for the full and perfect remission of sins there are three acts required on the part of the penitent, as it were, the matter of the sacrament of penance, namely contrition, confession, and satisfaction, which are called the three parts of penance; or says, that there are only two parts of penance, namely the terrors of a troubled conscience because of the consciousness of sin, and the faith received from the Gospel or from absolution, by which one believes that his sins ave been forgiven him through Christ: let him be anathema [cf. n. 896 ].

1705 Dz 915 Can. 5. If anyone says that this contrition, which is evoked by examination, recollection, and hatred of sins "whereby one recalls his years in the bitterness of his soul" ( Isa. Is 38,15), by pondering on the gravity of one's sins, the multitude, the baseness, the loss of eternal happiness, and the incurring of eternal damnation, together with the purpose of a better life, is not a true and a beneficial sorrow, and does not prepare for grace, but makes a man a hypocrite, and a greater sinner; finally that this sorrow is forced and not free and voluntary: let him be anathema [cf. n. 898].

1706 Dz 916 Can. 6. If anyone denies that sacramental confession was either instituted by divine law or is necessary for salvation; or says that the manner of secretly confessing to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is alien to the institution and the mandate of Christ, and is a human invention: let him be anathema [cf. n. 899 f.].

1707 Dz 917 Can. 7. If anyone says that in the sacrament of penance it is not necessary by divine law for the remission of sins to confess each and all mortal sins, of which one has remembrance after a due and diligent examination, even secret ones and those which are against the two last precepts of the decalogue, and the circumstances which alter the nature of sin; but that this confession is useful only for the instruction and consolation of the penitent, and formerly was observed only for imposing a canonical satisfaction; or says, that they who desire to confess all their sins wish to leave nothing to be pardoned by divine mercy; or, finally, that it is not lawful to confess venial sins: let him be anathema [cf. n. 899-901 ]

1708 Dz 918 Can. 8. If anyone says that the confession of all sins as the Church observes is impossible, and is a human tradition to be abolished by the pious, or that each and all of the faithful of Christ of either sex are not bound to it once a year, according to the constitution of the great Lateran Council, and for this reason the faithful of Christ must be persuaded not to confess during the Lenten season; let him be anathema [cf. n. 900 f.].

1709 Dz 919 Can. 9. If anyone says that the sacramental absolution of the priest is not a judicial act, but an empty service of pronouncing and declaring to the one confessing that his sins are forgiven, provided only that he believes that he has been absolved, or * even if the priest does not absolve seriously, but in jest; or says that the confession of the penitent is not required, so that the priest may be able to absolve him: let him be anathema [cf. n 902 ].

1710 Dz 920 Can. 10. If anyone says that priests who are in mortal sin do not have the power of binding and loosing, or, that not only priests are the ministers of absolution, but that these words were spoken also to each and all of the faithful: "Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth, shall be loosed in heaven" (Mt 18,18); and, "Whose sins you shall forgive, they are forgiven them and whose sins you shall retain, they are retained" (Jn 20,23), that by virtue of these words anyone can absolve sins, public sins indeed by reproof only, if the one reproved accepts correction, secret sins by voluntary confession: let him be anathema [cf. n. 902].

1711 Dz 921 Can. 11. If anyone says that bishops do not have the right of reserving cases to themselves, except those of external administration, and that on this account the reservation of cases does not prohibit a priest from truly absolving from reserved cases: let him be anathema [cf. n. 903].

1712 Dz 922 Can. 12. If anyone says that the whole punishment, together with the guilt, is always pardoned by God, and that the satisfaction of penitents is nothing other than faith, by which they perceive that Christ has made satisfaction for them: let him be anathema [cf. n. 904 ].

1713 Dz 923 Can. 13. If anyone says that for sins, as far as temporal punishment is concerned, there is very little satisfaction made to God through the merits of Christ by the punishments inflicted by Him and patiently borne, or by those enjoined by the priest, but voluntarily undertaken, as by fasts, prayers, almsgiving, or also by other works of piety, and that therefore the best penance is only a new life: let him be anathema [cf. n. 904 ff.].

1714 Dz 924 Can. 14. If anyone says that the satisfactions by which penitents atone for their sins through Jesus Christ are not a worship of God, but the traditions of men, obscuring the doctrine of grace, the true worship of God, and the very beneficence of the death of Christ: let him be anathema * [cf.n. 905 ].

1715 Dz 925 Can. 15. If anyone says that the keys have been given to the Church only to loose, and not also to bind, and that therefore priests, by imposing penalties on those who confess, act contrary to the institution of Christ; and that it is fiction that, after eternal punishment has been remitted by virtue of the keys, there usually remains a temporal punishment to be discharged: let him be anathema [cf. n. 904].

Canons on Extreme Unction *

1716 Dz 926
Can. 1 If anyone says that extreme unction is not truly and properly a sacrament instituted by our Lord Jesus Christ (cf.
Mc 6,13), and promulgated by blessed James the Apostle (Jc 5,14), but is only a rite accepted by the Fathers, or a human fiction: let him be anathema [cf. n. 907 ff].

1717 Dz 927 Can. 2. If anyone says that the sacred anointing of the sick does not confer grace nor remit sins, nor alleviate the sick, but that it has already ceased, as if it had at one time only been a healing grace: let him be anathema [cf. n. 909].

1718 Dz 928 Can. 3. If anyone says that the rite of extreme unction and its practice, which the holy Roman Church observes, is opposed to the statement of the blessed Apostle James, and that it is therefore to be changed, and can be contemned without sin by Christians: let him be anathema [cf. n. 910].

1719 Dz 929 Can. 4. If anyone says that the priests of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests ordained by a bishop, but the elders by age in each community, and that for this reason a priest alone is not the proper minister of extreme unction let him be anathema [cf. n. 910].

Denzinger EN 1673