Prayer for the pope and the church

Originally posted by Nemesio
Just a second, then.

The Roman Church 'revised' its position on Justification. I don't have time right
now to find it, but perhaps you could quote what it says in the Council of Trent
and then what the RCC said in the late 1990s in their discussions with the Lutheran
Church.

If you don't, I'll poke around and try to find it.

Nemesio

I don't know about the latter, but I can post the canons on justification from the former:

http://www.forerunner.com/chalcedon/X0020_15._Council_of_Trent.html


Canon 1. If anyone says that man can be justified before God by his own works, whether done by his own natural powers or through the teaching of the law,[110] without divine grace through Jesus Christ, let him be anathema.

Canon 2. If anyone says that divine grace through Christ Jesus is given for this only, that man may be able more easily to live justly and to merit eternal life, as if by free will without grace he is able to do both, though with hardship and difficulty, let him be anathema.

Canon 3. If anyone says that without the predisposing inspiration of the Holy Ghost[111] and without His help, man can believe, hope, love or be repentant as he ought,[112] so that the grace of justification may be bestowed upon him, let him be anathema.

Canon 4. If anyone says that man's free will moved and aroused by God, by assenting to God's call and action, in no way cooperates toward disposing and preparing itself to obtain the grace of justification, that it cannot refuse its assent if it wishes, but that, as something inanimate, it does nothing whatever and is merely passive, let him be anathema.

Canon 5. If anyone says that after the sin of Adam man's free will was lost and destroyed, or that it is a thing only in name, indeed a name without a reality, a fiction introduced into the Church by Satan, let him be anathema.

Canon 6. If anyone says that it is not in man's power to make his ways evil, but that the works that are evil as well as those that are good God produces, not permissively only but also propria et per se, so that the treason of Judas is no less His own proper work than the vocation of St. Paul, let him be anathema.

Canon 7. If anyone says that all works done before justification, in whatever manner they may be done, are truly sins, or merit the hatred of God; that the more earnestly one strives to dispose himself for grace, the more grievously he sins, let him be anathema.

Canon 8. If anyone says that the fear of hell,[113] whereby, by grieving for sins, we flee to the mercy of God or abstain from sinning, is a sin or makes sinners worse, let him be anathema.

Canon 9. If anyone says that the sinner is justified by faith alone,[114] meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema.

Canon 10. If anyone says that men are justified without the justice of Christ,[115] whereby Her merited for us, or by that justice are formally just, let him be anathema.

Canon 11. If anyone says 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 the grace and the charity which is poured forth in their hearts by the Holy Ghost,[116] and remains in them, or also that the grace by which we are justified is only the good will of God, let him be anathema.

Canon 12. If anyone says that justifying faith is nothing else than confidence in divine mercy,[117] which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema.

Canon 13. If anyone says that in order to obtain the remission of sins it is necessary for every man to believe with certainty and without any hesitation arising from his own weakness and indisposition that his sins are forgiven him, let him be anathema.

Canon 14. If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified,[118] or that no one is truly justified except him who believes himself justified, and that by this faith alone absolution and justification are effected, let him be anathema.

Canon 15. If anyone says that a man who is born again and justified is bound ex fide to believe that he is certainly in the number of the predestined,[119] let him be anathema.

Canon 16. If anyone says that he will for certain, with an absolute and infallible certainty, have that great gift of perseverance even to the end, unless he shall have learned this by a special revelation,[120] let him be anathema.

Canon 17. If anyone says that the grace of justification is shared by those only who are predestined to life, but that all others who are called are called indeed but receive not grace, as if they are by divine power predestined to evil, let him be anathema.

Canon 18. If anyone says that the commandments of God are, even for one that is justified and constituted in grace,[121] impossible to observe, let him be anathema.


Cheers,

LH

Originally posted by lucifershammer
I don't know about the latter, but I can post the canons on justification from the former:

http://www.forerunner.com/chalcedon/X0020_15._Council_of_Trent.html


Canon 1. If anyone says that man can be justified before God b ...[text shortened]... impossible to observe, let him be anathema.


Cheers,

LH

From the 1999 Joint Declaration:

http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration_en.html

5. The Significance and Scope of the Consensus Reached

40.The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics. In light of this consensus the remaining differences of language, theological elaboration, and emphasis in the understanding of justification described in paras. 18 to 39 are acceptable. Therefore the Lutheran and the Catholic explications of justification are in their difference open to one another and do not destroy the consensus regarding the basic truths.

41.Thus the doctrinal condemnations of the 16th century, in so far as they relate to the doctrine of justification, appear in a new light: The teaching of the Lutheran churches presented in this Declaration does not fall under the condemnations from the Council of Trent. The condemnations in the Lutheran Confessions do not apply to the teaching of the Roman Catholic Church presented in this Declaration.


Cheers,

LH

I appear to have had a misconception about the theological writings on Justification
in the Council of Trent. I suspect that this was based on the non-dogmatic bickering
that ensued between the 16th-century and the present day. I will review this.
Thank you for the information; it's always good to learn!

Nemesio

Originally posted by lucifershammer
In fact, the General Councils of the Church also enjoy infallibility.

I'm feeling a bit lazy 😕

Where would one find the complete corpus of infallible dogma espoused by the
Roman Church? The Catechism? If one wanted to survey the dogmatic conclusions
of all the General Councils of the Church, where would one go?

Nemesio

P.S., I know, I know...I should know the answers to these questions, but I'm
a bit confused now and need to review what I thought I remembered.

Originally posted by Nemesio
I'm feeling a bit lazy 😕

Where would one find the complete corpus of infallible dogma espoused by the
Roman Church? The Catechism? If one wanted to survey the dogmatic conclusions
of all the General Councils of the Church, where wo ...[text shortened]... a bit confused now and need to review what I thought I remembered.

The Catechism is a reasonably good place to begin from. Denzinger/Schonmetzer's Enchiridion Symbolorum (aka "The Sources of Catholic Dogma" ) is probably the definitive resource on Church documents (including those of the Ecumenical Councils) dealing with various doctrines.