The Council of Trent
Decrees on Justification...

The Sixth Session

Celebrated on the thirteenth day of the month of January, 1547.



Whereas there is, at this time, not without the shipwreck of many souls, and
grievous detriment to the unity of the Church, a certain erroneous doctrine
disseminated touching Justification; the sacred and holy, ecumenical and
general Synod of Trent, lawfully assembled in the Holy Ghost,-the most reverend
lords, Giammaria del Monte, bishop of Palaestrina, and Marcellus of the title
of the Holy Cross in Jerusalem, priest, cardinals of the holy Roman Church, and
legates apostolic a latere, presiding therein, in the name of our most holy
father and lord in Christ, Paul III., by the providence of God, Pope,-purposes,
unto the praise and glory of Almighty God, the tranquillising of the Church,
and the salvation of souls, to expound to all the faithful of Christ the true
and sound doctrine touching the said Justification; which (doctrine) the sun of
justice, Christ Jesus, the author and finisher of our faith, taught, which the
apostles transmitted, and which the Catholic Church, the Holy Ghost reminding
her thereof, has always retained; most strictly forbidding that any henceforth
presume to believe, preach, or teach, otherwise than as by this present decree
is defined and declared.


On the Inability of Nature and of the Law to justify man.

The holy Synod declares first, that, for the correct and sound understanding of
the doctrine of Justification, it is necessary that each one recognise and
confess, that, whereas all men had lost their innocence in the prevarication of
Adam-having become unclean, and, as the apostle says, by nature children of
wrath, as (this Synod) has set forth in the decree on original sin,-they were
so far the servants of sin, and under the power of the devil and of death, that
not the Gentiles only by the force of nature, but not even the Jews by the very
letter itself of the law of Moses, were able to be liberated, or to arise,
therefrom; although free will, attenuated as it was in its powers, and bent
down, was by no means extinguished in them.


On the dispensation and mystery of Christ's advent.

Whence it came to pass, that the heavenly Father, the father of mercies and the
God of all comfort, when that blessed fulness of the time was come, sent unto
men, Jesus Christ, His own Son-who had been, both before the Law, and during
the time of the Law, to many of the holy fathers announced and promised-that He
might both redeem the Jews who were under the Law, and that the Gentiles, who
followed not after justice, might attain to justice, and that all men might
receive the adoption of sons. Him God hath proposed as a propitiator, through
faith in his blood, for our sins, and not for our sins only, but also for those
of the whole world.


Who are justified through Christ.

But, though He died for all, yet do not all receive the benefit of His death,
but those only unto whom the merit of His passion is communicated. For as in
truth men, if they were not born propagated of the seed of Adam, would not be
born unjust,-seeing that, by that propagation, they contract through him, when
they are conceived, injustice as their own,-so, if they were not born again in
Christ, they never would be justified; seeing that, in that new birth, there is
bestowed upon them, through the merit of His passion, the grace whereby they
are made just. For this benefit the apostle exhorts us, evermore to give
thanks to the Father, who hath made us worthy to be partakers of the lot of the
saints in light, and hath delivered us from the power of darkness, and hath
translated us into the Kingdom of the Son of his love, in whom we have
redemption, and remission of sins.


A description is introduced of the Justification of the impious, and of the
Manner thereof under the law of grace.

By which words, a description of the Justification of the impious is
indicated,-as being a translation, from that state wherein man is born a child
of the first Adam, to the state of grace, and of the adoption of the sons of
God, through the second Adam, Jesus Christ, our Saviour. And this translation,
since the promulgation of the Gospel, cannot be effected, without the laver of
regeneration, or the desire thereof, as it is written; unless a man be born
again of water and the Holy Ghost, he cannot enter into the Kingdom of God.


On the necessity, in adults, of preparation for Justification, and whence it

The Synod furthermore declares, that in adults, the beginning of the said
Justification is to be derived from the prevenient grace of God, through Jesus
Christ, that is to say, from His vocation, whereby, without any merits existing
on their parts, they are called; that so they, who by sins were alienated from
God, may be disposed through His quickening and assisting grace, to convert
themselves to their own justification, by freely assenting to and co-operating
with that said grace: in such sort that, while God touches the heart of man by
the illumination of the Holy Ghost, neither is man himself utterly without
doing anything while he receives that inspiration, forasmuch as he is also able
to reject it; yet is he not able, by his own free will, without the grace of
God, to move himself unto justice in His sight. Whence, when it is said in the
sacred writings: Turn ye to me, and I will turn to you, we are admonished of
our liberty; and when we answer; Convert us, O Lord, to thee, and we shall be
converted, we confess that we are prevented by the grace of God.


The manner of Preparation.

Now they (adults) are disposed unto the said justice, when, excited and
assisted by divine grace, conceiving faith by hearing, they are freely moved
towards God, believing those things to be true which God has revealed and
promised,-and this especially, that God justifies the impious by His grace,
through the redemption that is in Christ Jesus; and when, understanding
themselves to be sinners, they, by turning themselves, from the fear of divine
justice whereby they are profitably agitated, to consider the mercy of God, are
raised unto hope, confiding that God will be propitious to them for Christ's
sake; and they begin to love Him as the fountain of all justice; and are
therefore moved against sins by a certain hatred and detestation, to wit, by
that penitence which must be performed before baptism: lastly, when they
purpose to receive baptism, to begin a new life, and to keep the commandments
of God. Concerning this disposition it is written; He that cometh to God, must
believe that he is, and is a rewarder to them that seek him; and, Be of good
faith, son, thy sins are forgiven thee; and, The fear of the Lord driveth out
sin; and, Do penance, and be baptized every one of you in the name of Jesus
Christ, for the remission of your sins, and you shall receive the gift of the
Holy Ghost; and, Going, therefore, teach ye all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost; finally, Prepare
your hearts unto the Lord.


What the justification of the impious is, and what are the causes thereof.

This disposition, or preparation, is followed by Justification itself, which is
not remission of sins merely, but also the sanctification and renewal of the
inward man, through the voluntary reception of the grace, and of the gifts,
whereby man of unjust becomes just, and of an enemy a friend, that so he may be
an heir according to hope of life everlasting.

Of this Justification the causes are these: the final cause indeed is the glory
of God and of Jesus Christ, and life everlasting; while the efficient cause is
a merciful God who washes and sanctifies gratuitously, signing, and anointing
with the holy Spirit of promise, who is the pledge of our inheritance; but the
meritorious cause is His most beloved only-begotten, our Lord Jesus Christ,
who, when we were enemies, for the exceeding charity wherewith he loved us,
merited Justification for us by His most holy Passion on the wood of the cross,
and made satisfaction for us unto God the Father; the instrumental cause is the
sacrament of baptism, which is the sacrament of faith, without which (faith) no
man was ever justified; lastly, the alone formal cause is the justice of God,
not that whereby He Himself is just, but that whereby He maketh us just, that,
to wit, with which we being endowed by Him, are renewed in the spirit of our
mind, and we are not only reputed, but are truly called, and are, just,
receiving justice within us, each one according to his own measure, which the
Holy Ghost distributes to every one as He wills, and according to each one's
proper disposition and co-operation. For, although no one can be just, but he
to whom the merits of the Passion of our Lord Jesus Christ are communicated,
yet is this done in the said justification of the impious, when by the merit of
that same most holy Passion, the charity of God is poured forth, by the Holy
Spirit, in the hearts of those that are justified, and is inherent therein:
whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the
said justification, together with the remission of sins, all these (gifts)
infused at once, faith, hope, and charity. For faith, unless hope and charity
be added thereto, neither unites man perfectly with Christ, nor makes him a
living member of His body. For which reason it is most truly said, that Faith
without works is dead and profitless; and, In Christ Jesus neither
circumcision, availeth anything, nor uncircumcision, but faith which worketh by
charity. This faith, Catechumen's beg of the Church-agreeably to a tradition
of the apostles-previously to the sacrament of Baptism; when they beg for the
faith which bestows life everlasting, which, without hope and charity, faith
cannot bestow: whence also do they immediately hear that word of Christ; If
thou wilt enter into life, keep the commandments. Wherefore, when receiving
true and Christian justice, they are bidden, immediately on being born again,
to preserve it pure and spotless, as the first robe given them through Jesus
Christ in lieu of that which Adam, by his disobedience, lost for himself and
for us, that so they may bear it before the judgment-seat of our Lord Jesus
Christ, and may have life everlasting.


In what manner it is to be understood, that the impious is justified by faith,
and gratuitously.

And whereas the Apostle saith, that man is justified by faith and freely, those
words are to be understood in that sense which the perpetual consent of the
Catholic Church hath held and expressed; to wit, that we are therefore said to
be justified by faith, because faith is the beginning of human salvation, the
foundation, and the root of all Justification; without which it is impossible
to please God, and to come unto the fellowship of His sons: but we are
therefore said to be justified freely, because that none of those things which
precede justification-whether faith or works-merit the grace itself of
justification. For, if it be a grace, it is not now by works, otherwise, as
the same Apostle says, grace is no more grace.


Against the vain confidence of Heretics.

But, although it is necessary to believe that sins neither are remitted, nor
ever were remitted save gratuitously by the mercy of God for Christ's sake; yet
is it not to be said, that sins are forgiven, or have been forgiven, to any one
who boasts of his confidence and certainty of the remission of his sins, and
rests on that alone; seeing that it may exist, yea does in our day exist,
amongst heretics and schismatics; and with great vehemence is this vain
confidence, and one alien from all godliness, preached up in opposition to the
Catholic Church. But neither is this to be asserted,-that they who are truly
justified must needs, without any doubting whatever, settle within themselves
that they are justified, and that no one is absolved from sins and justified,
but he that believes for certain that he is absolved and justified; and that
absolution and justification are effected by this faith alone: as though whoso
has not this belief, doubts of the promises of God, and of the efficacy of the
death and resurrection of Christ. For even as no pious person ought to doubt
of the mercy of God, of the merit of Christ, and of the virtue and efficacy of
the sacraments, even so each one, when he regards himself, and his own weakness
and indisposition, may have fear and apprehension touching his own grace;
seeing that no one can know with a certainty of faith, which cannot be subject
to error, that he has obtained the grace of God.


On the increase of Justification received.

Having, therefore, been thus justified, and made the friends and domestics of
God, advancing from virtue to virtue, they are renewed, as the Apostle says,
day by day; that is, by mortifying the members of their own flesh, and by
presenting them as instruments of justice unto sanctification, they, through
the observance of the commandments of God and of the Church, faith co-operating
with good works, increase in that justice which they have received through the
grace of Christ, and are still further justified, as it is written; He that is
just, let him be justified still; and again, Be not afraid to be justified even
to death; and also, Do you see that by works a man is justified, and not by
faith only. And this increase of justification holy Church begs, when she
prays, "Give unto us, O Lord, increase of faith, hope, and charity."


On keeping the Commandments, and on the necessity and possibility thereof.

But no one, how much soever justified, ought to think himself exempt from the
observance of the commandments; no one ought to make use of that rash saying,
one prohibited by the Fathers under an anathema,-that the observance of the
commandments of God is impossible for one that is justified. For God commands
not impossibilities, but, by commanding, both admonishes thee to do what thou
are able, and to pray for what thou art not able (to do), and aids thee that
thou mayest be able; whose commandments are not heavy; whose yoke is sweet and
whose burthen light. For, whoso are the sons of God, love Christ; but they who
love him, keep his commandments, as Himself testifies; which, assuredly, with
the divine help, they can do. For, although, during this mortal life, men, how
holy and just soever, at times fall into at least light and daily sins, which
are also called venial, not therefore do they cease to be just. For that cry
of the just, Forgive us our trespasses, is both humble and true. And for this
cause, the just themselves ought to feel themselves the more obligated to walk
in the way of justice, in that, being already freed from sins, but made
servants of God, they are able, living soberly, justly, and godly, to proceed
onwards through Jesus Christ, by whom they have had access unto this grace.
For God forsakes not those who have been once justified by His grace, unless he
be first forsaken by them. Wherefore, no one ought to flatter himself up with
faith alone, fancying that by faith alone he is made an heir, and will obtain
the inheritance, even though he suffer not with Christ, that so he may be also
glorified with him. For even Christ Himself, as the Apostle saith, Whereas he
was the son of God, learned obedience by the things which he suffered, and
being consummated, he became, to all who obey him, the cause of eternal
salvation. For which cause the same Apostle admonishes the justified, saying;
Know you not that they that run in the race, all run indeed, but one receiveth
the prize? So run that you may obtain. I therefore so run, not as at an
uncertainty: I so fight, not as one beating the air, but I chastise my body,
and bring it into subjection; lest perhaps, when I have preached to others, I
myself should become a cast-away. So also the prince of the apostles, Peter;
Labour the more that by good works you may make sure your calling and election.
For doing those things, you shall not sin at any time. From which it is
plain, that those are opposed to the orthodox doctrine of religion, who assert
that the just man sins, venially at least, in every good work; or, which is yet
more insupportable, that he merits eternal punishments; as also those who
state, that the just sin in all their works, if, in those works, they, together
with this aim principally that God may be gloried, have in view also the
eternal reward, in order to excite their sloth, and to encourage themselves to
run in the course: whereas it is written, I have inclined my heart to do all
thy justifications for the reward: and, concerning Moses, the Apostle saith,
that he looked unto the reward.


That a rash presumptuousness in the matter of Predestination is to be avoided.

No one, moreover, so long as he is in this mortal life, ought so far to presume
as regards the secret mystery of divine predestination, as to determine for
certain that he is assuredly in the number of the predestinate; as if it were
true, that he that is justified, either cannot sin any more, or, if he do sin,
that he ought to promise himself an assured repentance; for except by special
revelation, it cannot be known whom God hath chosen unto Himself.


On the gift of Perseverance.

So also as regards the gift of perseverance, of which it is written, He that
shall persevere to the end, he shall be saved:-which gift cannot be derived
from any other but Him, who is able to establish him who standeth that he stand
perseveringly, and to restore him who falleth:-let no one herein promise
himself any thing as certain with an absolute certainty; though all ought to
place and repose a most firm hope in God's help. For God, unless men be
themselves wanting to His grace, as he has begun the good work, so will he
perfect it, working (in them) to will and to accomplish. Nevertheless, let
those who think themselves to stand, take heed lest they fall, and, with fear
and trembling work out their salvation, in labours, in watchings, in almsdeeds,
in prayers and oblations, in fastings and chastity: for, knowing that they are
born again unto a hope of glory, but not as yet unto glory, they ought to fear
for the combat which yet remains with the flesh, with the world, with the
devil, wherein they cannot be victorious, unless they be with God's grace,
obedient to the Apostle, who says; We are debtors, not to the flesh, to live
according to the flesh; for if you live according to the flesh, you shall die;
but if by the spirit you mortify the deeds of the flesh, you shall live.


On the fallen, and their restoration.

As regards those who, by sin, have fallen from the received grace of
Justification, they may be again justified, when, God exciting them, through
the sacrament of Penance they shall have attained to the recovery, by the merit
of Christ, of the grace lost: for this manner of Justification is of the fallen
the reparation: which the holy Fathers have aptly called a second plank after
the shipwreck of grace lost. For, on behalf of those who fall into sins after
baptism, Christ Jesus instituted the sacrament of Penance, when He said,
Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven
them, and whose sins you shall retain, they are retained. Whence it is to be
taught, that the penitence of a Christian, after his fall, is very different
from that at (his) baptism; and that therein are included not only a cessation
from sins, and a detestation thereof, or, a contrite and humble heart, but also
the sacramental confession of the said sins,-at least in desire, and to be made
in its season,-and sacerdotal absolution; and likewise satisfaction by fasts,
alms, prayers, and the other pious exercises of a spiritual life; not indeed
for the eternal punishment,-which is, together with the guilt, remitted, either
by the sacrament, or by the desire of the sacrament,-but for the temporal
punishment, which, as the sacred writings teach, is not always wholly remitted,
as is done in baptism, to those who, ungrateful to the grace of God which they
have received, have grieved the Holy Spirit, and have not feared to violate the
temple of God. Concerning which penitence it is written; Be mindful whence
thou art fallen; do penance, and do the first works. And again; The sorrow
that is according to God worketh penance steadfast unto salvation. And again;
Do penance, and bring forth fruits worthy of penance.


That, by every mortal sin, grace is lost, but not faith.

In opposition also to the subtle wits of certain men, who, by pleasing speeches
and good words, seduce the hearts of the innocent, it is to be maintained, that
the received grace of Justification is lost, not only by infidelity whereby
even faith itself is lost, but also by any other mortal sin whatever, though
faith be not lost; thus defending the doctrine of the divine law, which
excludes from the kingdom of God not only the unbelieving, but the faithful
also (who are) fornicators, adulterers, effeminate, liers with mankind,
thieves, covetous, drunkards, railers, extortioners, and all others who commit
deadly sins; from which, with the help of divine grace, they can refrain, and
on account of which they are separated from the grace of Christ.


On the fruit of Justification, that is, on the merit of good works, and on the
nature of that merit.

Before men, therefore, who have been justified in this manner,-whether they
have preserved uninterruptedly the grace received, or whether they have
recovered it when lost,-are to be set the words of the Apostle: Abound in every
good work, knowing that your labour is not in vain in the Lord; for God is not
unjust, that he should forget your work, and the love which you have shown in
his name; and, do not lose your confidence, which hath a great reward. And,
for this cause, life eternal is to be proposed to those working well unto the
end, and hoping in God, both as a grace mercifully promised to the sons of God
through Jesus Christ, and as a reward which is according to the promise of God
Himself, to be faithfully rendered to their good works and merits. For this is
that crown of justice which the Apostle declared was, after his fight and
course, laid up for him, to be rendered to him by the just judge, and not only
to him, but also to all that love his coming. For, whereas Jesus Christ
Himself continually infuses his virtue into the said justified,-as the head
into the members, and the vine into the branches,-and this virtue always
precedes and accompanies and follows their good works, which without it could
not in any wise be pleasing and meritorious before God,-we must believe that
nothing further is wanting to the justified, to prevent their being accounted
to have, by those very works which have been done in God, fully satisfied the
divine law according to the state of this life, and to have truly merited
eternal life, to be obtained also in its (due) time, if so be, however, that
they depart in grace: seeing that Christ, our Saviour, saith: If any one shall
drink of the water that I will give him, he shall not thirst for ever; but it
shall become in him a fountain of water springing up unto life everlasting.
Thus, neither is our own justice established as our own as from ourselves; nor
is the justice of God ignored or repudiated: for that justice which is called
ours, because that we are justified from its being inherent in us, that same is
(the justice) of God, because that it is infused into us of God, through the
merit of Christ. Neither is this to be omitted,-that although, in the sacred
writings, so much is attributed to good works, that Christ promises, that even
he that shall give a drink of cold water to one of his least ones, shall not
lose his reward; and the Apostle testifies that, That which is at present
momentary and light of our tribulation, worketh for us above measure
exceedingly an eternal weight of glory; nevertheless God forbid that a
Christian should either trust or glory in himself, and not in the Lord, whose
bounty towards all men is so great, that He will have the things which are His
own gifts be their merits. And forasmuch as in many things we all offend,
each one ought to have before his eyes, as well the severity and judgment, as
the mercy and goodness (of God); neither ought any one to judge himself, even
though he be not conscious to himself of anything; because the whole life of
man is to be examined and judged, not by the judgment of man, but of God, who
will bring to light the hidden things of darkness, and will make manifest the
counsels of the hearts, and then shall every man have praise from God, who, as
it is written, will render to every man according to his works. After this
Catholic doctrine on Justification, which whoso receiveth not faithfully and
firmly cannot be justified, it hath seemed good to the holy Synod to subjoin
these canons, that all may know not only what they ought to hold and follow,
but also what to avoid and shun.

The Sixth Session


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 saith, that man's free will moved and excited by God, by
assenting to God exciting and calling, nowise co-operates towards disposing and
preparing itself for obtaining the grace of Justification; that it cannot
refuse its consent, if it would, but that, as something inanimate, it does
nothing whatever and is merely passive; let him be anathema.

CANON V.-If any one saith, that, since Adam's sin, the free will of man is lost
and extinguished; or, that it is a thing with only a name, yea a name without a
reality, a figment, in fine, introduced into the Church by Satan; let him be

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

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

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.-If 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 a Chris 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 taught; let him be

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.

October 23, 1999

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