Council of Trent. Canons on Justification

In January 1996, Pope John Paul II commemorated the 450th anniversary of the opening of the Council of Trent by visiting Trento, Italy, and affirming that The Council of Trent declarations “maintain all their value.”

The Council of Trent was conducted by four different popes (Paul III, Julius III, Paul IV, Pius IV) between the years 1545 to 1565, and had the two-fold goal of bringing reform to Catholicism and condemning and hindering the growth of Protestantism. A series of anathemas were issued against Protestant doctrine. The Index of Prohibited Books was set up, condemning authors and writings which were deemed anti-Catholic. During the era of Trent, the barbarous Inquisition was further unleashed against those who dared to reject Roman heresies.

In 1564 the doctrines of Trent were summarized in a papal bull entitled The Tridentine Profession of Faith. Dr. Raymond Surburg notes that “all Roman Catholic clergy and teachers must subscribe to it as well as converts to the faith from Protestantism. The person subscribing to it must swear true obedience to the Pope” (The Christian News, July 10, 1995, p. 6).

An official statement of the doctrines approved at Trent were issued in 1566 in the Roman Catechism.

The Council of Trent denied every Reformation doctrine, including Scripture alone and grace alone. Trent hurled 125 anathemas (eternal damnation) against Bible-believing Christians, including these:
“If any one shall deny that the body and blood together with the soul and divinity of our Lord Jesus Christ, and therefore entire Christ, are truly, really, and substantially contained in the sacrament of the most holy Eucharist; and shall say that He is only in it as a sign, or in a figure, or virtually--let him be accursed” (Canon 1).

“If any one shall say that the substance of the bread and wine remains in the sacrament of the most holy Eucharist, together with the body and blood of our Lord Jesus Christ, and shall deny that wonderful and singular conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, the outward forms of the bread and wine still remaining, which conversion the Catholic Church most aptly calls transubstantiation--let him be accursed” (Canon 2).

“If any man shall say that Christ, the only begotten Son of God, is not to be adored in the holy sacrament of the Eucharist, even with the open worship of latria, and therefore not to be venerated with any peculiar festal celebrity, nor to be solemnly carried about in processions according to the praiseworthy, and universal rites and customs of the holy Church, and that he is not to be publicly set before the people to be adored, and that his adorers are idolaters--let him be accursed” (Canon 6).

“If anyone shall say that the ungodly man is justified by faith only so as to understand that nothing else is required that may cooperate to obtain the grace of justification, and that it is in no wise necessary for him to be prepared and disposed by the motion of his own will ... let him be accursed” (Canon 9).

“If anyone shall say that justifying faith is nothing else than confidence in the divine mercy pardoning sins for Christ's sake, or that it is that confidence alone by which we are justified ... let him be accursed” (Canon 12).

Pope Pius IV (1559-1565) issued a summary of the decisions of the council under the title Pope Pius's Creed. We will quote part of this creed, which has ever since been regarded as an authoritative summary of the Catholic faith:

“I profess also, that there are truly and properly seven sacraments of the new law ... namely, baptism, confirmation, Eucharist, penance, extreme unction, orders, and matrimony, and that they confer grace.

“I profess likewise, that in the mass is offered to God a true, proper, and propitiatory sacrifice for the living and the dead; and that, in the most holy sacrifice of the Eucharist, there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ.

“I constantly hold that there is a purgatory, and that the souls detained therein are helped by the suffrages of the faithful.

“Likewise, that the saints reigning together with Christ, are to be honored and invocated; that they offer prayers to God for us; and that their relics are to be venerated.

“I most firmly assert, that the images of Christ, and of the mother of God, ever virgin, and also of the other saints, are to be had and retained; and that one honor and veneration are to be given to them.

“I also affirm that the power of indulgences was left by Christ in the church, and that the use of them is most wholesome to Christian people.

“I acknowledge the holy Catholic and Apostolic Roman church, the mother and mistress of all churches. And I promise to swear true obedience to the Roman bishop, the successor of St. Peter, the prince of the apostles, and vicar of Jesus Christ.

“I also profess, and undoubtedly receive all other things delivered, defined, and declared, by the sacred canons and general councils, and particularly by the holy Council of Trent. And likewise, I also condemn, reject, and anathematize, all things contrary thereto, and all heresies whatsoever condemned, rejected, and anathematized by the church.

“This true Catholic faith, out of which none can be saved...” (Miller's Church History, pp. 1081-1082).

These proclamations and anathemas were fleshed out in the murderous persecutions vented upon true Christians by Rome--and Trent has never been annulled. The Vatican II Council in the 1960s referred to Trent dozens of times, quoting Trent's proclamations as authoritative and reaffirming Trent on every hand. At the opening of the Second Vatican Council, Pope John XXIII stated, “I do accept entirely all that has been decided and declared at the Council of Trent.” Every Cardinal, Bishop and priest who became a member of the Council also signed that document (Wilson Ewin, You Can Lead Roman Catholics to Christ, Quebec Baptist Mission, 1990 edition, p. 41). The New Catholic Catechism cites Trent no less than 99 times. There is not the slightest hint that the proclamations of the Council of Trent have been abrogated by Rome.

Consider a few examples of how Vatican II looked upon Trent:

“The dogmatic principles which were laid down by the Council of Trent [remain] intact...” (Constitution on the Sacred Liturgy, p. 37).

“Therefore, the following in the footsteps of the Council of Trent and of Vatican I, this present Council wishes to set forth authentic doctrine of divine revelation” (Constitution on Divine Revelation, p. 678).

“[Christ] is substantially present there through that conversion of bread and wine which, as the Council of Trent tells us, is most aptly named transubstantiation” (Constitution on the Sacred Liturgy, p. 110).

“For under this form (leaving intact the principles of the Council of Trent, by which under either species or kind there is received the true sacrament and Christ whole and entire), the sign of the Eucharistic banquet appears more perfectly” (Constitution on the Sacred Liturgy, p. 124).

“The Roman Missal, promulgated by our predecessor St. Pius V in the Year of our Lord 1570 by decree of the Council of Trent, is universally acknowledged to be among the most useful of the many fruits which that Council brought forth for the good of the Church of Christ” (Constitution on the Sacred Liturgy, p. 138).

“When issuing decrees that the Order of the Mass should be revised, the Second Vatican Council ruled, among other things, that certain rites were to be restored to the vigor which they had in the days of the holy Fathers. These are the very words used by St. Pius V in his Apostolic Constitution Quo primum whereby he promulgated the Tridentine Missal of 1570 [Trent]. The employment of the very same words indicates that the two Missals, though separated in time by four centuries, are nevertheless inspired by and embody one and the same tradition. ... In those troubled days St. Pius V was unwilling to make any changes in the rites except minor ones; he was intent on preserving more recent tradition, because at that time attacks were being made on the doctrine that the Mass is a sacrifice present under the Eucharistic species” (Constitution on the Sacred Liturgy, p. 155).

“In this way the liturgical norms of the Council of Trent have in many respects been fulfilled and perfected by those of the Second Vatican Council” (Constitution on the Sacred Liturgy, p. 159).

“This sacred council accepts loyally the venerable faith of our ancestors in the living communion which exists between us and our brothers who are in the glory of heaven or who are yet being purified after their death; and it proposes again the decrees of the Second Council of Nicaea, of the Council of Florence, and of the Council of Trent” (Constitution on the Church, p. 377).

“The sacrament of baptism cannot be repeated ... and therefore to baptize again conditionally is not allowed unless there is prudent doubt of the fact, or of the validity, of a baptism already administered (Council of Trent, Session 7, Can. 4)” (Decree on Ecumenism, p. 445).

“The Fathers of the Council, continuing the work begun by the Council of Trent, confidently entrust to superiors and professors in seminaries the duty of training Christ's future priests in the spirit of that renewal promoted by the Council itself” (Decree on the Training of Priests, p. 654).

Those who are flirting with the Roman club today claiming that Rome has changed are incredibly gullible at best. Rome hasn't changed, except superficially, but those who profess to be Protestants, Evangelicals, and Baptists certainly have.
All 33 Canons in Original English Form

CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.

CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

CANON IV. If any one shall affirm, that man’s freewill, moved and excited by God, does not, by consenting, cooperate with God, the mover and exciter, so as to prepare and dispose itself for the attainment of justification; if moreover, anyone shall say, that the human will cannot refuse complying, if it pleases, but that it is inactive, and merely passive; let such an one be accursed"!

CANON V.- If anyone shall affirm, that since the fall of Adam, man’s freewill is lost and extinguished; or, that it is a thing titular, yea a name, without a thing, and a fiction introduced by Satan into the Church; let such an one be accursed"!

CANON VI.-If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.

CANON VII.-If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.

CANON VIII.-If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.

CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

CANON X.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

CANON XI.-If any one saith, 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, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

CANON XIII.-If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.

CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself 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 effected; let him be anathema.

CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.

CANON XVI.-If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.

CANON XVII.-If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.

CANON XVIII.-If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.

CANON XIX.-If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.

CANON XX.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.

CANON XXI.-If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.

CANON XXII.-If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.

CANON XXIII.-lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.

CANON XXIV.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.

CANON XXV.-If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.

CANON XXVI.-If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments; let him be anathema.

CANON XXVII.-If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.

CANON XXVIII.-If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not as Christ taught; let him be anathema.

CANON XXIX.-If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.

CANON XXX.-If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.

CANON XXXI.-If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.

CANON XXXII.-If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs 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 so be, however, that he depart in grace,-and also an increase of
glory; let him be anathema.

CANON XXXIII.-If any one saith, that by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

Quotes from Historical Priests:

Epiphanius (from Jerome's Letter 51:9)

Quote:
"When I accompanied you to the holy place called Bethel, there to join you in celebrating the
Collect, after the use of the Church, I came to a villa called Anablatha and, as I was passing, saw
a lamp burning there. Asking what place it was, and learning it to be a church, I went in to pray,
and found there a curtain hanging on the doors of the said church, dyed and embroidered. It bore an
image either of Christ or of one of the saints; I do not rightly remember whose the image was.
Seeing this, and being loth that an image of a man should be hung up in Christ's church contrary to
the teaching of the Scriptures, I tore it asunder and advised the custodians of the place to use it
as a winding sheet for some poor person.

They, however, murmured, and said that if I made up my mind to tear it, it was only fair that I
should give them another curtain in its place. As soon as I heard this, I promised that I would give
one, and said that I would send it at once. Since then there has been some little delay, due to the
fact that I have been seeking a curtain of the best quality to give to them instead of the former
one, and thought it right to send to Cyprus for one.

I have now sent the best that I could find, and I beg that you will order the presbyter of the place
to take the curtain which I have sent from the hands of the Reader, and that you will afterwards
give directions that curtains of the other sort--opposed as they are to our religion--shall not be
hung up in any church of Christ. A man of your uprightness should be careful to remove an occasion
of offence unworthy alike of the Church of Christ and of those Christians who are committed to your
charge."

Lactantius (The Divine Institutes, 2):

Quote:
"But, they say, we do not fear the images themselves, but those beings after whose likeness they were
formed, and to whose names they are dedicated. You fear them doubtless on this account, because you
think that they are in heaven; for if they are gods, the case cannot be otherwise. Why, then, do you
not raise your eyes to heaven, and, invoking their names, offer sacrifices in the open air? Why do
you look to walls, and wood, and stone, rather than to the place where you believe them to be?"

Compare that with this:

Quote:
Indeed, 'the honor rendered to an image passes to its prototype,' and 'whoever venerates an image
venerates the person portrayed in it.' (Catechism of the Catholic Church, 2132)

Clement of Alexandria - The Stromata, 7:5
Quote:
"Works of art cannot then be sacred and divine."

Catechism of the Catholic Church
Quote:
1161 All the signs in the liturgical celebrations are related to Christ: as are sacred images of the
holy Mother of God and of the saints as well. They truly signify Christ, who is glorified in them.

Origen - Against Celsus 7:65
Quote:
"It is not possible at the same time to know God and to address prayers to images."

Tertullian - The Apology 12
Quote:
"In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead
originals does it not merit praise instead of penalty, that we have rejected what we have come to
see is error?"

During a time when Aryanism was rife within the Church (even the Bishop of Rome, was on board with
it), Athanasius wrote:

Quote:
"I know moreover that not only this thing saddens you, but also the fact that while others have
obtained the churches by violence, you are meanwhile cast out from your places. For they hold the
places, but you the Apostolic Faith. They are, it is true, in the places, but outside of the true
Faith; while you are outside the places indeed, but the Faith, within you. Let us consider whether
is the greater, the place or the Faith. Clearly the true Faith. Who then has lost more, or who
possesses more? He who holds the place, or he who holds the Faith?"

They had a mini-reformation where they opposed the views of the current Bishop of Rome and his
servants. They separated themselves from it in the hopes of effecting change and regaining "the
place" through the exposing of Aryanism as heresy. They succeeded. How long will non-Catholics have
to cry for the truth from the outside as Athanasius did against the Bishop of Rome?

What did Athanasius have in mind after writing about the Canon? (from Festal Letter 39:6)
Quote:
"These are fountains of salvation, that they who thirst may be satisfied with the living words they
contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither
let him take ought from these."

But what does the RCC say? Catechism item 82:
Quote:
82 As a result the Church, to whom the transmission and interpretation of Revelation is entrusted,
"does not derive her certainty about all revealed truths from the holy Scriptures alone. Both
Scripture and Tradition must be accepted and honored with equal sentiments of devotion and
reverence."

Aphrahat (from Demonstrations, 22):

Quote:
"Everyone who reads the sacred scriptures, both former and latter, in both covenants, and reads with
persuasion, will learn and teach. But if he strives about anything that he does not understand, his
mind does not receive teaching. But if he finds words that are too difficult for him, and he does
not understand their force, let him say thus, 'Whatsoever is written is written well, but I have not
attained to the understanding of it.' And if he shall ask about the matters that are too hard for
him of wise and discerning men who inquire into doctrine, then, when ten wise men shall speak to him
in ten different ways about one matter, let him accept that which pleases him; and if any please not
him, let him not scorn the sages; for the word of God is like a pearl, that has a beautiful
appearance on whatever side you turn it."

Dionysius of Alexandria as cited by Eusebius, 7
Quote:
"Nor did we evade objections, but we endeavored as far as possible to hold to and confirm the things
which lay before us, and if the reason given satisfied us, we were not ashamed to change our
opinions and agree with others; but on the contrary, conscientiously and sincerely, and with hearts
laid open before God, we accepted whatever was established by the proofs and teachings of the Holy
Scriptures."

Ambrose (from On the Duties of the Clergy)
Quote:
"For how can we adopt those things which we do not find in the holy Scriptures?"

Good question!

Clement of Alexandria - The Stromata 7:
Quote:
"But those who are ready to toil in the most excellent pursuits, will not desist from the search
after truth, till they get the demonstration from the Scriptures themselves."

Gregory of Nyssa:
Quote:
"We make the Holy Scriptures the rule and the measure of every tenet; we necessarily fix our eyes
upon that, and approve that alone which may be made to harmonize with the intention of those
writings."

Cyril of Jerusalem - Catechetical Lectures, 4:17
Quote:
"For concerning the divine and holy mysteries of the Faith, not even a casual statement must be
delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices
of speech. Even to me, who tell thee these things, give not absolute credence, unless thou receive
the proof of the things which I announce from the Divine Scriptures. For this salvation which we
believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures."

Theodoret (Bishop of Cyrus, died around 457 AD):
Quote:
"I shall yield to scripture alone"

At the Council of Trent (1545-1563), the declarations of which are still in force, the Roman Catholic Church formally condemned the biblical doctrine of faith alone and grace alone. Consider the following declarations of Trent:

"If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, LET HIM BE ANATHEMA" (Sixth Session, Canons Concerning Justification, Canon 12).

"If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, LET HIM BE ANATHEMA" (Sixth Session, Canons Concerning Justification, Canon 24).

JUSTIFICATION BY GRACE ALONE DENIED BY VATICAN II

In its most formal and authoritative statements since Trent, Rome has continued to deny that salvation is by grace alone through Christ's atonement alone through faith alone without works or sacraments. Consider the following statements of the authoritative Vatican II Council of the mid-1960s, called by Pope John Paul XXIII and attended by more than 2,400 Catholic bishops --

"For it is the liturgy through which, especially in the divine sacrifice of the Eucharist, 'the work of our redemption is accomplished,' and it is through the liturgy, especially, that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church" (Vatican II, Constitution on the Sacred Liturgy, Introduction, para. 2).

"As often as the sacrifice of the cross by which 'Christ our Pasch is sacrificed' (1 Cor. 5:7) is celebrated on the altar, the work of our redemption is carried out" (Vatican II, Dogmatic Constitution on the Church, Chapter 1, 3, p. 324).

"... [Christ] also willed that the work of salvation which they preached should be set in train through the sacrifice and sacraments, around which the entire liturgical [ritualistic] life revolves. Thus by Baptism men are grafted into the paschal mystery of Christ. ... They receive the spirit of adoption as sons" (Vatican II, Constitution on the Sacred Liturgy, Chap. 1, I, 5,6, pp. 23-24).

"From the most ancient times in the Church good works were also offered to God for the salvation of sinners, particularly the works which human weakness finds hard. Because the sufferings of the martyrs for the faith and for God's law were thought to be very valuable, penitents used to turn to the martyrs to be helped by their merits to obtain a more speedy reconciliation from the bishops. Indeed, the prayers and good works of holy people were regarded as of such great value that it could be asserted that the penitent was washed, cleansed and redeemed with the help of the entire Christian people" (Vatican II, Constitution on the Sacred Liturgy, Apostolic Constitution on the Revision of Indulgences, chap. 3, 6, pp. 78,79).

ROME DENIES SALVATION BY GRACE ALONE IN ITS DEFINITION OF JUSTIFICATION

Rome's gospel is a confused combination of faith plus works, grace plus sacraments, Christ plus the church. It redefines grace to include works. It confuses justification with sanctification. It confuses imputation with impartation. It views justification not as a once-for-all legal declaration whereby the sinner is declared righteous before God and is granted eternal life as the unmerited gift of God, but as a PROCESS whereby the sinner is gradually saved through participation in the sacraments. There is no eternal security in the Roman gospel because salvation allegedly depends partially upon a man's works. According to Roman Catholic theology, Christ purchased salvation and gave it to the Catholic Church to be distributed to men through its sacraments. This is not only a false gospel, it is a blasphemous usurpation of Christ's position as only Lord and Savior and Mediator. The authoritative Addis and Arnold Catholic Dictionary, with the Imprimature (ecclesiastical authorization for printing) of E. Morrough Bernard, 1950, says justification "consists, not in the mere remission of sins, but in the sanctification and renewal of the inner man by the voluntary reception of God's grace and gifts" This dictionary plainly states that the Roman Catholic doctrine of justification is contrary to that of the Reformation, noting that "the Council of Trent was at pains to define most clearly and explicitly the Catholic tradition on the matter, placing it in sharp opposition to the contrary tenets of the Reformers." Our Sunday Visitor's Catholic Encyclopedia, published in 1991, defines justification as "THE PROCESS by which a sinner is made righteous, pure and holy before God." "Justification in the Catholic Tradition comes about by means of faith in Christ, AND in a life of good works lived in response to God's invitation to believe. ... That works are clearly required in the New Testament for union with Christ is seen in the many parables such as the Good Samaritan, Lazarus and Dives, and others" (emphasis added).

ROME DENIES SALVATION BY GRACE ALONE IN DOZENS OF OTHER WAYS

Not only in most authoritative declarations and not only by its definition of justification, but in dozens of other ways Rome denies the once-for-all sufficiency of Christ's atonement, His sole mediatorship, and the doctrine of salvation through faith alone by grace alone without works.

Rome denies justification by grace alone BY ITS DOCTRINE OF BAPTISMAL REGENERATION. The New Catholic Catechism (1994) dogmatically declares: "The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are 'reborn of water and the Spirit.' God has bound salvation to the sacrament of Baptism..." (1257).

Rome denies justification by grace alone BY ITS DOCTRINE OF THE MASS, by claiming that in the mass "the sacrifice of the cross is perpetuated" and "the work of our redemption is carried out" (Vatican II, Constitution on the Sacred Liturgy).

Rome denies justification by grace alone BY ITS DOCTRINE OF THE SACRAMENTS: "The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. ... The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Saviour" (New Catholic Catechism, 1129).

Rome denies justification by grace alone BY ITS DOCTRINE OF PURGATORY, claiming that "the doctrine of purgatory clearly demonstrates that even when the guilt of sin has been taken away, punishment for it or the consequences of it may remain to be expiated or cleansed" (Vatican II, Constitution on the Sacred Liturgy).

Rome denies justification by grace alone and the sole Mediatorship of Christ BY ITS DOCTRINE OF CONFESSION. "One who desires to obtain reconciliation with God and with the Church, must confess to a priest all the unconfessed grave sins he remembers after having carefully examined his conscience" (New Catholic Catechism, 1493). "Individual and integral confession of grave sins followed by absolution remains the only ordinary means of reconciliation with God and with the Church" (New Catholic Catechism, 1497). "The sacrament of Penance restores and strengthens in members of the Church who have sinned the fundamental gift of ... conversion to the kingdom of Christ, which is first received in Baptism" (Vatican II, Decree on Confession for Religious).

Rome denies justification by grace alone and the sole Mediatorship of Christ BY ITS DOCTRINE OF THE PAPACY: "For 'God's only-begotten Son ... has won a treasure for the militant Church ... he has entrusted it to blessed Peter, the key-bearer of heaven, and to his successors who are Christ's vicars on earth, so that they may distribute it to the faithful for their salvation'" (ellipsis are in the original) (Vatican II, Constitution on the Sacred Liturgy, Apostolic Constitution on the Revision of Indulgences, Chap. 4, 7, p. 80).

Rome denies justification by grace alone and the sole Mediatorship of Christ BY ITS PRIESTHOOD: "The purpose then for which priests are consecrated by God through the ministry of the bishop is that they should be made sharers in a special way in Christ's priesthood and, by carrying out sacred functions, act as his ministers who through his Spirit continually exercises his priestly function for our benefit in the liturgy. By Baptism priests introduce men into the People of God; by the sacrament of Penance they reconcile sinners with God and the Church; by the Anointing of the sick they relieve those who are ill; and especially by the celebration of Mass they offer Christ's sacrifice sacramentally" (Vatican II, Decree on the Ministry and Life of Priests, chap. 2, I, 5, p. 781).

Rome denies justification by grace alone and the sole Mediatorship of Christ BY ITS DOCTRINE OF MARY: "In a wholly singular way she cooperated by her obedience, faith, hope and burning charity in the Saviour's work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace" (New Catholic Catechism, 968). "... Taken up to heaven she did not lay aside this saving office but by her manifold intercession continues to bring us gifts of eternal salvation. ... Therefore the Blessed Virgin is invoked in the Church under the titles of Advocate, Helper, Benefactress, and Mediatrix" (New Catholic Catechism, 969).

Rome denies justification by grace alone and the sole Mediatorship of Christ BY ITS DOCTRINE OF THE SAINTS: "Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin" (New Catholic Catechism, 1475).

Rome denies justification by grace alone and the sole Mediatorship of Christ BY ITS DOCTRINE OF FORGIVENESS THROUGH THE CHURCH: "There is no offense, however serious, that the Church cannot forgive. ... Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns away from sin" (New Catholic Catechism, 982).

Rome denies justification by grace alone BY ITS DOCTRINE OF INDULGENCES: "An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, which the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and the saints. ... Indulgences may be applied to the living or the dead" (New Catholic Catechism, 1471).

Rome has not changed its doctrinal position or its claims to be the one, true, holy, apostolic church. It is engaged, rather, in a clever ploy. It is using the ecumenical movement to bring the separated sons home to the papa (which is the meaning of the term pope), and it is succeeding brilliantly. The amazing fact is that Rome has not hidden its goal in ecumenical relations. Consider the following statement from Vatican II:

"The term 'ecumenical movement' indicates the initiatives and activities encouraged and organized, according to the various needs of the [Roman] Church and as opportunities offer, to promote Christian unity. ... The results will be that, little by little, as the obstacles to perfect ecclesiastical communion are overcome, ALL CHRISTIANS WILL BE GATHERED IN A COMMON CELEBRATION OF THE EUCHARIST, INTO THE UNITY OF THE ONE AND ONLY CHURCH, which Christ bestowed on his Church from the beginning. THE UNITY, WE BELIEVE, SUBSISTS IN THE CATHOLIC CHURCH AS SOMETHING SHE CAN NEVER LOSE" (emphasis added) (Vatican II, Decree on Ecumenism, chap. 1, 4, p. 416).

For those who claim to be Evangelical Catholics and who claim to believe that salvation is by grace alone, I say you are deceiving yourself and others by remaining in the Roman Catholic Church which explicitly denies what you claim to believe. God’s curse is upon those who preach a false gospel and Rome certainly falls under that curse. The Bible warns that those who affiliate with error become partakers with that error.

DECLARATIONS OF THE COUNCIL OF TRENT

FOURTH SESSION: DECREE CONCERNING THE CANONICAL SCRIPTURES: "If anyone does not accept as sacred and canonical the aforesaid books in their entirety and with all their parts [the 66 books of the Bible plus 12 apocryphal books, being two of Paralipomenon, two of Esdras, Tobias, Judith, Wisdom, Ecclesiasticus, Baruch, Sophonias, two of Macabees], as they have been accustomed to be read in the Catholic Church and as they are contained in the old Latin Vulgate Edition, and knowingly and deliberately rejects the aforesaid traditions, LET HIM BE ANATHEMA."

SIXTH SESSION, CANONS CONCERNING JUSTIFICATION: "If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, LET HIM BE ANATHEMA" (Canons Concerning Justification, Canon 12).

SIXTH SESSION, CANONS CONCERNING JUSTIFICATION: "If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, LET HIM BE ANATHEMA" (Canons Concerning Justification, Canon 24).

SIXTH SESSION, CANONS CONCERNING JUSTIFICATION: "If anyone says that the Catholic doctrine of justification as set forth by the holy council in the present decree, derogates in some respect from the glory of God or the merits of our Lord Jesus Christ, and does not rather illustrate the truth of our faith and no less the glory of God and of Christ Jesus, LET HIM BE ANATHEMA" (Canons Concerning Justification, Canon 33).

SEVENTH SESSION, CANONS ON BAPTISM: "If anyone says that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism, LET HIM BE ANATHEMA" (Canons on Baptism, Canon 3).

SEVENTH SESSION, CANONS ON BAPTISM: "If anyone says that baptism is optional, that is, not necessary for salvation, LET HIM BE ANATHEMA" (Canons on Baptism, Canon 5).

SEVENTH SESSION, CANONS ON BAPTISM: "If anyone says that children, because they have not the act of believing, are not after having received baptism to be numbered among the faithful, and that for this reason are to be rebaptized when they have reached the years of discretion; or that it is better that the baptism of such be omitted than that, while not believing by their own act, they should be baptized in the faith of the Church alone, LET HIM BE ANATHEMA" (Canons on Baptism, Canon 13).

SEVENTH SESSION, CANONS ON CONFIRMATON: "If anyone says that the confirmation of those baptized is an empty ceremony and not a true and proper sacrament; or that of old it was nothing more than a sort of instruction, whereby those approaching adolescence gave an account of their faith to the Church, LET HIM BE ANATHEMA" (Canons on Confirmation, Canon 1).

THIRTEENTH SESSION, CANONS ON THE MOST HOLY SACRAMENT OF THE EUCHARIST: "If anyone denies that in the sacrament of the most Holy Eucharist are contained truly, really and substantially the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ, but says that He is in it only as in a sign, or figure or force, LET HIM BE ANATHEMA" (Canons on the Most Holy Sacrament of the Eucharist, Canon 1).

THIRTEENTH SESSION, CANONS ON THE MOST HOLY SACRAMENT OF THE EUCHARIST: "If anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really, LET HIM BE ANATHEMA" (Canons on the Most Holy Sacrament of the Eucharist, Canon 8).

FOURTEENTH SESSION, CANONS CONCERNING THE MOST HOLY SACRAMENT OF PENANCE: "If anyone says that in the Catholic Church penance is not truly and properly a sacrament instituted by Christ the Lord for reconciling the faithful of God as often as they fall into sin after baptism, LET HIM BE ANATHEMA" (Canons Concerning the Most Holy Sacrament of Penance, Canon 1).

FOURTEENTH SESSION, CANONS CONCERNING THE MOST HOLY SACRAMENT OF PENANCE: "If anyone denies that sacramental confession was instituted by divine law or is necessary to salvation; or says that the manner of confessing secretly to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is at variance with the institution and command of Christ and is a human contrivance, LET HIM BE ANATHEMA" (Canons Concerning the Most Holy Sacrament of Penance, Canon 7).

FOURTEENTH SESSION, CANONS CONCERNING THE MOST HOLY SACRAMENT OF PENANCE: "If anyone says that the confession of all sins as it is observed in the Church is impossible and is a human tradition to be abolished by pious people; or that each and all of the faithful of Christ or either sex are not bound thereto once a year in accordance with the constitution of the great Lateran Council, and that for this reason the faithful of Christ are to be persuaded not to confess during Lent, LET HIM BE ANATHEMA" (Canons Concerning the Most Holy Sacrament of Penance, Canon 8).

FOURTEENTH SESSION, CANONS CONCERNING THE MOST HOLY SACRAMENT OF PENANCE: "If anyone says that God always pardons the whole penalty together with the guilt and that the satisfaction of penitents is nothing else than the faith by which they perceive that Christ has satisfied for them, LET HIM BE ANATHEMA" (Canons Concerning the Most Holy Sacrament of Penance, Canon 8).

TWENTY-SECOND SESSION, CANONS ON THE SACRIFICE OF THE MASS: "If anyone says that in the mass a true and real sacrifice is not offered to God; or that to be offered is nothing else than that Christ is given to us to eat, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 1).

TWENTY-SECOND SESSION, CANONS ON THE SACRIFICE OF THE MASS: "If anyone says that by those words, Do this for a commemoration of me, Christ did not institute the Apostles priests; or did not ordain that they and other priests should offer His own body and blood, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 2).

TWENTY-SECOND SESSION, CANONS ON THE SACRIFICE OF THE MASS: "If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one; or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 3).

TWENTY-SECOND SESSION, CANONS ON THE SACRIFICE OF THE MASS: "If anyone says that it is a deception to celebrate masses in honor of the saints and in order to obtain their intercession with God, as the Church intends, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 5).

TWENTY-THIRD SESSION, CANONS ON THE SACRAMENT OF ORDER: "If anyone says that there is not in the New Testament a visible and external priesthood, or that there is no power of consecrating and offering the true body and blood of the Lord and of forgiving and retaining sins, but only the office and bare ministry of preaching the Gospel; or that those who do not preach are not priests at all, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 1).

TWENTY-THIRD SESSION, CANONS ON THE SACRAMENT OF ORDER: "If anyone says that the bishops who are chosen by the authority of the Roman pontiff are not true and legitimate bishops, but merely human deception, LET HIM BE ANATHEMA" (Canons on the Sacrifice of the Mass, Canon 8).

TWENTY-FIFTH SESSION, DECREE ON PURGATORY: "Since the Catholic Church, instructed by the Holy Ghost, has, following the sacred writings and the ancient tradition of the Fathers, taught in sacred councils and very recently in this ecumenical council that there is a purgatory, and that the souls there detained are aided by the suffrages of the faithful and chiefly by the acceptable sacrifice of the altar, the holy council commands the bishops that they strive diligently to the end that the sound doctrine of purgatory, transmitted by the Fathers and sacred councils, be believed and maintained by the faithful of Christ, and be everywhere taught and preached."

TWENTY-FIFTH SESSION, ON THE INVOCATION, VENERATION, AND RELICS OF SAINTS, AND ON SACRED IMAGES: "The holy council commands all bishops and others who hold the office of teaching and have charge of the cura animarum, that in accordance with the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and with the unanimous teaching of the holy Fathers and the decrees of sacred councils, they above all instruct the faithful diligently in matters relating to intercession and invocation of the saints, the veneration of relics, and the legitimate use of images, teaching them that the saints who reign together with Christ offer up their prayers to God for men, that it is good and beneficial suppliantly to invoke them and to have recourse to their prayers, assistance and support in order to obtain favors from God through His Son, Jesus Christ our Lord, who alone is our redeemer and savior; and that they think impiously who deny that the saints who enjoy eternal happiness in heaven are to be invoked, or who assert that they do not pray for men, or that our invocation of them to pray for each of us individually is idolatry, or that it is opposed to the word of God and inconsistent with the honor of the one mediator of God and men, Jesus Christ, or that it is foolish to pray vocally or mentally to those who reign in heaven."