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Denzinger 703 End

Denzinger 703 End

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Denzinger The Sources of Catholic Dogma
A Decree in Behalf of the Jacobites *[From the Bull "Cantata Domino," February 4, Florentine style,1441, modern, 1442]703The sacrosanct Roman Church, founded by the voice of our Lord and Savior, firmly believes, professes, and preaches one true God omnipotent,unchangeable, and eternal, Father, Son, and Holy Ghost; one in essence, three in persons; Father unborn, Son born of the Father, Holy Spirit proceedingfrom Father and Son; that the Father is not Son or Holy Spirit, that Son is not Father or Holy Spirit; that Holy Spirit is not Father or Son; but Father aloneis Father, Son alone is Son, Holy Spirit alone is Holy Spirit. The Father alone begot the Son of His own substance; the Son alone was begotten of theFather alone; the Holy Spirit alone proceeds at the same time from the Father and Son. These three persons are one God, and not three gods, because thethree have one substance, one essence, one nature, one divinity, one immensity, one eternity, and all these things are one where no opposition of relationship interferes . *704"Because of this unity the Father is entire in the Son, entire in the Holy Spirit; the Son is entire in the Father, entire in the Holy Spirit, the HolySpirit is entire in the Father, entire in the Son. No one either excels another in eternity, or exceeds in magnitude, or is superior in power. For the fact thatthe Son is of the Father is eternal and without beginning. and that the Holy Spirit proceeds from the Father and the Son is eternal and without beginning.''*Whatever the Father is or has, He does not have from another, but from Himself; and He is the principle without principle. Whatever the Son is or has,He has from the Father, and is the principle from a principle. Whatever the Holy Spirit is or has, He has simultaneously from the Father and the Son. Butthe Father and the Son are not two principles of the Holy Spirit, but one principle, just as the Father and the Son and the Holy Spirit are not three principles of the creature, but one principle.705Whoever, therefore, have adverse and contrary opinions the Church disapproves and anathematizes and declares to be foreign to the Christian body which is the Church. Hence it condemns Sabellius who confuses the persons and completely takes away their real distinction. It condemns theArians, the Eunomians, the Macedonians who say that only the Father is the true God, but put the Son and the Holy Spirit in the order of creatures. Itcondemns also any others whatsoever who place grades or inequality in the Trinity.706Most strongly it believes, professes, and declares that the one true God, Father and Son and Holy Spirit, is the creator of all things visible andinvisible, who, when He wished, out of His goodness created all creatures, spiritual as well as corporal; good indeed, since they were made by the highestgood, but changeable, since they were made from nothing, and it asserts that nature is not evil, since all nature, in so far as it is nature, is good. It professes one and the same God as the author of the Old and New Testament, that is, of the Law and the Prophets and the Gospel, since the saints of bothTestaments have spoken with the inspiration of the same Holy Spirit, whose books, which are contained under the following titles it accepts andvenerates. [The books of the canon follow, cf. n. 784; EB n. 32].707Besides it anathematizes the madness of the Manichaeans, who have established two first principles, one of the visible, and another of theinvisible; and they have said that there is one God of the New Testament, another God of the Old Testament.708It believe, professes, and proclaims that one person of the Trinity, true God, Son of God born from the Father, consubstantial and coeternal withthe Father, in the plenitude of time which the inscrutable depth of divine counsel has disposed for the salvation of the human race, assumed true andcomplete human nature from the immaculate womb of the Virgin Mary, and joined with itself in the unity of person, with such unity that whatever is of God there, is not separated from man, and whatever is of man, is not divided from the Godhead; He is one and the same undivided, both natures, God andman, remaining in their own peculiar properties, God and man, Son of God and Son of man, equal to the Father according to divinity, less than the Father according to humanity, immortal and eternal from the nature of divinity, passible and temporal from the condition of assumed humanity.709It firmly believes, professes, and proclaims that the Son of God in the assumed humanity was truly born of the Virgin, truly suffered, truly diedand was buried, truly rose again from the dead, ascended into heaven, and sits at the right hand of the Father, and will come at the end of time to judge theliving and the dead.710It, moreover, anathematizes, execrates, and condemns every heresy that suggests contrary things. And first it condemns Ebion, Cerinthus,Marcion, Paul of Samosata, Photinus, and all similar blasphemers, who, being unable to accept the personal union of humanity with the Word, denied thatour Lord Jesus Christ was true God, proclaiming Him pure man, who was called divine man by reason of a greater participation in divine grace, which Hehad received by merit of a more holy life. It anathematizes also Manichaeus with his followers, who, thinking vainly that the Son of God had assumed nota true but an ephemeral body, entirely do away with the truth of the humanity in Christ. And also Valentinus who asserts that the Son of God took nothingfrom the Virgin Mary, but assumed a heavenly body and passed through the womb of the Virgin just as water flows and runs through an aqueduct. Ariusalso, who asserted that the body assumed from the Virgin lacked a soul, and would have the Godhead in place of the soul. Also Apollinaris, who,understanding that there was no true humanity if in Christ the soul is denied as giving the body form, posited only a sensitive soul, but held that theGodhead of the Word took the place of a rational soul. It also anathematizes Theodore of Mopsuestia and Nestorius who assert that humanity was unitedwith the Son of God through grace, and hence there are two persons in Christ, just as they confess that there are two natures, since they were unable tounderstand that the union of humanity with the Word was hypostatic, and so refused to accept the subsistence of God. For according to this blasphemy,the Word was not made flesh, but the Word through grace lived in the flesh; that is, He was made not the Son of God, but rather the Son of God lived inman. It anathematizes also, execrates, and condemns Eutyches the archimandrite; since he believed according to the blasphemy of Nestorius that the truthof the Incarnation is excluded, and therefore it is fitting that humanity was so united to the Word of God that the person of the Godhead and of humanitywere one and the same, and also, he could not grasp the unity of person as long as a plurality of natures existed, just as he established that there was one person of the Godhead and humanity in Christ, so he asserted that there was one nature, meaning that before the union there was a duality of natures, butin the assumption they passed over into one nature, with the greatest blasphemy and impiety granting either that humanity was turned into Godhead, or Godhead into humanity. It also anathematizes, execrates, and condemns Macarius of Antioch and all who hold similar views; although he had a correctunderstanding of the duality of natures and the unity of person, yet he erred greatly concerning the operations of Christ when he said that in Christ therewas one operation and one will on the part of both natures. All these, together with their heresies, the Holy Roman Church anathematizes, affirming thatthere are two wills and two operations in Christ.711It firmly believes, professes, and teaches that no one conceived of man and woman was ever freed of the domination of the Devil, exceptthrough the merit of the mediator between God and men, our Lord Jesus Christ; He who was conceived without sin, was born and died, through His death
alone laid low the enemy of the human race by destroying our sins, and opened the entrance to the kingdom of heaven, which the first man by his own sinhad lost with all succession; and that He would come sometime, all the sacred rites of the Old Testament, sacrifices, sacraments, and ceremoniesdisclosed.712It firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosiac law, which are divided intoceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to thedivine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and thatwhoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christcould not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot beobserved without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of thelaw, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors.Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism' to cease entirely from circumcision, since,whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which theyare snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so that, whendanger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians [[n.. 696].713It believes firmly, professes, and proclaims that "every creature of God is good, and nothing is to be rejected that is received with thanksgiving"[1 Tim. 4:4], since, according to the word of the Lord [ Matt.. 15: 11 ], "not that which goeth into the mouth defileth a man"; and it asserts that theindifference of clean and unclean foods of the Mosiac law pertains to the ceremonials which, with the rise of the Gospel passed out of existence andceased to be efficacious.. And it says also that the prohibition of the apostles "from things sacrificed to idols, and from blood and from things strangled[Acts 15:29] befitted that time in which one Church arose from the Jews and the Gentiles, who before lived according to different ceremonies andcustoms, so that even the Gentiles observed some things in common with the Jews, and occasion was furnished for coming together into one worship of God and one faith, and ground for dissension was removed; since to the Jews, by reason of an ancient custom, blood and things strangled seemedabominable, and they could think that the Gentiles would return to idolatry because of the eating of things sacrificed. But when the Christian religion is so propagated that no carnal Jew appears in it, but all passing over to the Church, join in the same rites and ceremonies of the Gospel, believing "all thingsclean to the clean" [Tit. 1:15], with the ending of the cause for this apostolic prohibition, the effect also ended. Thus it declares that the nature of no food,which society admits, is to be condemned, and no distinction is to be made by anyone at all, whether man or woman, between animals, and by whatever kind of death they meet their end; although for the health of body, for the exercise of virtue, for regular and ecclesiastical discipline many things notdenied should be given up, since, according to the Apostle, "all things are lawful, but all things are not expedient" [1 Cor.. 6:12; 10:22].714It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics andschismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt.25:41], unless before the end of life the same have been added to the flock; (couldn't copy the rest)Documents of the Roman Pontiffs and of the CouncilsCallistus III 1455-1458CALLISTUS III 1455-1458Usury and Contract for Rent *[From the Constitution ""Regimini universalis," May 6, 1455]716A petition recently addressed to us proposed the following matter: For a very long time, and with nothing in memory running to the contrary, invarious parts of Germany, for the common advantage of society, there has been implanted among the inhabitants of those parts and maintained up to thistime through constant observance, a certain custom. By this custom, these inhabitants--or, at least, those among them, who in the light of their conditionand indemnities, seemed likely to profit from the arrangement--encumber their goods, their houses, their fields, their farms, their possessions, andinheritances, selling the revenues or annual rents in marks, florins, or groats (according as this or that coin is current in those particular regions), and for each mark, florin, or groat in question, from those who have bought those coins, whether as revenues or as rents, have been in the habit of receiving acertain price appropriately fixed as to size according to the character of the particular circumstances, in conformity with the agreements made in respectof the relevant properties between themselves and the buyers. As guarantee for the payment of the aforesaid revenues and rents they mortgage those of the aforesaid houses, lands, fields, farms, possessions, and inheritances that have been expressly named * in the relevant contracts. In the favor of thesellers it is added to the contract that in proportion as they have, in whole or in part, returned to the said buyers the money thus received, they are entirelyquit and free of the obligation to pay the revenues and rents corresponding to the sum returned. But the buyers, on the other hand, even though the saidgoods, houses, lands, fields, possessions, and inheritances might by the passage of time be reduced to utter destruction and desolation, would not beempowered to recover even in respect of the price paid. Now, by some a certain doubt and hesitation is entertained as to whether contracts of this kind are to be considered licit. Consequently, certaindebtors, pretending these contracts would be usurious, seek to find thereby an occasion for the nonpayment of revenues and rents owed by them in thisway. . . . We, therefore, ... in order to remove every doubt springing from these hesitations, by our Apostolic authority, do declare by these present lettersthat the aforesaid contracts are licit and in agreement with law, and that the said sellers, yielding all opposition, are effectively bound to the payment of the rents and revenues in conformity with the terms of the said contracts. [The reader is referred to the discussion of this text given by L. ChoupinA.Vacant-E Mangenot, Dict. de theol. cash. 2 (Paris, 1905) 1351-1362 (art.'Calliste III,' sec. ii). The Translator.]
Documents of the Roman Pontiffs and of the CouncilsPius II 1458-1464PIUS II 1458-1464Appeal to the General Council *[From the Bull "Exsecrabilis,"* Jan. 18; in the ancient Roman opinion 1459; that of today 1460]717The execrable and hitherto unheard of abuse has grown up in our day, that certain persons, imbued with the spirit of rebellion, and not from adesire to secure a better judgment, but to escape the punishment of some offense which they have committed, presume to appeal to a future council fromthe Roman Pontiff, the vicar of Jesus Christ, to whom in the person of the blessed PETER was said: "Feed my sheep" [John 21:17], and, "Whatever thoushalt bind on earth, shall be bound in heaven" [Matt. 16:19]. . . . Wishing therefore to expel this pestiferous poison far from the Church of Christ and tocare for the salvation of the flock entrusted to us, and to remove every cause of offense from the fold of our Savior . . . we condemn all such appeals anddisprove them as erroneous and detestable.Errors of Zanini de Solcia *[Condemned in the letter "Cum sicut," Nov. 14, 1459]717a(1) That the world should be naturally destroyed and ended by the heat of the sun consuming the humidity of the land and the air in such a waythat the elements are set on fire.717b(2) That all Christians are to be saved.717c(3) That God created another world than this one, and that in its time many other men and women existed and that consequently Adam was notthe first man.717d(4) Likewise, that Jesus Christ suffered and died not for the redemption because of His love of the human race, but by the law of the stars.717e(5) Likewise, that Jesus Christ, Moses, and Mohammed ruled the world by the pleasure of their wills.717f (6) And that the same Lord our Jesus is illegitimate, and that He exists in the consecrated hosts not with respect to His humanity but withrespect to His divinity only.717g(7) That wantonness outside of matrimony is not a sin, unless by the prohibition of positive laws, and that these have not disposed of the matter well, and are checked by ecclesiastical prohibition only from following the opinion of Epicurus as true.717h(8) Moreover that the taking away of another's property is not a mortal sin, even though against the will of the master.717i (a) Finally that the Christian law through the succession of another law is about to have an end, just as the law of Moses has been terminated bythe law of Christ.Zaninus, Canon of Pergamum, is said to have presumed to Affirm these propositions "in a sacrilegious attempt against the dogmas of the holyFathers and later to assert them rashly with polluted lips," but afterwards to have freely renounced "these aforesaid errors."The Blood of Christ *[From the Bull "Ineffabilis summi providentia Patris," Aug. 1, 1464]718. . . By apostolic authority by the tenor of these presents we state and ordain that none of the aforesaid Brethren (Minors and Preachers)hereafter be allowed to dispute, to preach, to make a statement either publicly or privately, concerning the above mentioned doubt, or to persuade others,that it may be heretical or a sin to hold or to believe that the most sacred blood itself (as is set before us) in the three days of the passion of the same LordJesus Christ from the divinity Himself was or was not divided or separated in some way, until beyond a question of a doubt of this kind what must be heldhas been defined by us and the Apostolic See.PAUL II 1464-1471Documents of the Roman Pontiffs and of the CouncilsSixtus IV 1471-1484SIXTUS IV 1471-1484Errors of Peter de Rivo (concerning the Truth of Future Contingencies) *

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