1 Corinthians 10:13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
up front by Monsignor Gänswein who is in charge of the tickets. In 1999 the Vatican prohibited the New Ways Ministry co-founders, Sister Jeannine Gramick, and Fr Robert Nugent, from ministering to gays because they refused church teaching on the intrinsic evil of homosexual acts. Nugent abided by the directive and died last year. Gramick continued her ministry and was on hand for yesterday’s audience. Under the previous two popes New Ways had tried unsuccessfully to get VIP seats. This time, the Nuncio in Washington and the archbishop of San Francisco supported the request.
SECOND EDITION
| 1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent." |
Bergoglio and Tucho Share the protestant Sodomo-heresy.
And so no one should flatter himself because of faith alone [can. 9, 19, 20], thinking that by faith alone he is made an heir and will obtain the inheritance, even though he suffer not with Christ ‘that he may be also glorified’ (Rom 8:17). (Denzinger-Hünermann 1538. Council of Trent, Session VI, January 13, 1547)
Christ died for all, but not all receive the benefit of His death – only to whom the merit of His passion is communicated
But although Christ died for all (2Co 5:15), yet not all receive the benefit of His death, but those only to whom the merit of His passion is communicated. For, as indeed […] unless they were born again in Christ, they never would be justified [can. 2 and 10], since in that new birth through the merit of His passion, the grace, whereby they are made just, is bestowed upon them. (Denzinger-Hünermann 1523. Council of Trent, Session VI: Decree on Justification, January 13, 1547)
One must detest the offense toward God and amend perversity with penance
Penance has indeed been necessary for all men, who at any time whatever have stained themselves with mortal sin, in order to attain grace and justice, even for those who have desired to be cleansed by the sacrament of baptism, so that their perversity being renounced and amended, they might detest so great an offense against God with a hatred of sin and a sincere sorrow of heart. Therefore, the Prophet says: ‘Be converted and do penance for all your iniquities; and iniquity shall not be your ruin’ (Ez 18,30). The Lord also said: ‘Except you do penance, you shall all likewise perish’ (Lc 13,3). (Denzinger-Hünermann 1669. Council of Trent, Session XIV, November 25, 1551)
True contrition includes not only cessation from sin, but also hatred for the old life
Contrition, which has the first place among the aforementioned acts of the penitent, is a sorrow of the soul and a detestation of sin committed, with a determination of not sinning in the future. This feeling of contrition is, moreover, necessary at all times to obtain the forgiveness of sins, and thus for a person who has fallen after baptism it especially prepares for the remission of sins, if it is united with trust in divine mercy and with the desire of performing the other things required to receive this sacrament correctly. The holy Synod, therefore, declares that this contrition includes not only cessation from sin and a resolution and a beginning of a new life, but also hatred of the old, according to this statement: ‘Cast away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart and a new spirit’ (Ez 18,31). (Denzinger-Hünermann 1676. Council of Trent, Session XIV, November 25, 1551)
To obtain pardon, many tears and labors are necessary on our part
We can in no way arrive by the sacrament of penance without many tears and labors on our part, for divine justice demands this, so that penance has justly been called by the holy Fathers, ‘a laborious kind of baptism.’ (Denzinger-Hünermann 1672. Council of Trent, Session XIV, November 25, 1551)
Who are the ‘friends of God’?
Having, therefore, been thus justified and having been made the ‘friends of God’ and ‘his domestics’ (Jn 15:15; Eph 2:19), ‘advancing from virtue to virtue’ (Ps 83:8), ‘they are renewed’ (as the Apostle says) ‘from day to day’ (2Cor 4:16), that is, by mortifying the members of their flesh (Col 3:5), and by ‘presenting them as instruments of justice’ (Rom 6:13,19), unto sanctification through the observance of the commandments of God and of the Church. (Denzinger-Hünermann 1535, Paul III, Council of Trent, Session VI, Decree on Justification, January 13, 1547)
God has friends and enemies
Justification itself follows this disposition or preparation, which is not merely remission of sins [can. 11], but also the sanctification and renewal of the interior man through the voluntary reception of the grace and gifts, whereby an unjust man becomes a just man, and from being an enemy becomes a friend, that he may be ‘an heir according to hope of life everlasting’ (Tt 3:7). (Denzinger-Hünermann 1528, Paul III, Council of Trent, Session VI, Decree on Justification, January 13, 1547)
He who loves God keeps His word and His Commandments
For they who are the sons of God, love Christ: ‘but they who love him, (as He Himself testifies) keep his words’ (Jn 14:23), which indeed with the divine help they can do. (Denzinger-Hünermann 1536, Paul III, Council of Trent, session VI, Decree on Justification, January 13, 1547)
Sinners are ‘children of wrath’ and ‘enemies of God’
All mortal sins, even those of thought, make men children of wrath (Eph 2:3) and enemies of God. (Denzinger-Hünermann 1680, Julius III – Council of Trent, session XIV)
The Council of Trent judges Bergoglio’ s heretical idea on all being saved
Christ died for all, yet not all receive the benefit of His death
But although Christ died for all (2Cor 5:15), yet not all receive the benefit of His death, but those only to whom the merit of His passion is communicated. For […], unless they were born again in Christ, they never would be justified [can. 2 and 10], since in that new birth through the merit of His passion, the grace, whereby they are made just, is bestowed upon them. (Denzinger-Hünermann 1523. Council of Trent, Session VI, ch. 3, Decree on Justification, January 13, 1547)
…judges Bergoglio’s heretical idea on the Re-reading of the Gospel
Only the Church may validly interpret Scripture
Furthermore, in order to curb impudent clever persons, the synod decrees that no one who relies on his own judgment in matters of faith and morals, which pertain to the building up of Christian doctrine, and that no one who distorts the Sacred Scripture according to his own opinions, shall dare to interpret the said Sacred Scripture contrary to that sense which is held by holy mother Church, whose duty it is to judge regarding the true sense and interpretation of holy Scriptures. (Denzinger-Hünermann 1507. Council of Trent, session IV, Decree on the Sacred Books and the Traditions of the Apostles, April 8, 1546)
…judges Bergoglio’ s heretical idea on all being children of God
Divine Adoption Cannot be Achieved Without Baptism
But though He died for all, yet all do not receive the benefit of His death, but those only to whom the merit of His passion is communicated […] In which words is given a brief description of the justification of the sinner, as being a translation from that state in which 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 Savior. This translation however cannot, since promulgation of the Gospel, be effected except through the laver of regeneration or its desire, as it is written: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. (Council of Trent. Chapter III, Session VI. Who are justified through Christ. A Brief Description of the Justification of the Sinner and its mode in the State of Grace. Celebrated on the thirteenth day of January, 1547 under Pope Paul III)
The Council of Trent judges Bergoglio’s heretical idea on whether the Lord always Pardons
Contrition unites sorrow of the soul, detestation of sin and purpose of amendment
Contrition, which has the first place among the aforementioned acts of the penitent, is a sorrow of the soul and a detestation of sin committed, with a determination of not sinning in the future. This feeling of contrition is, moreover, necessary at all times to obtain the forgiveness of sins, and thus for a person who has fallen after baptism it especially prepares for the remission of sins, if it is united with trust in divine mercy and with the desire of performing the other things required to receive this sacrament correctly. (Denzinger-Hünermann 1676. Council of Trent, section XIV. November 25, 1551. Doctrine about the Sacrament of Penance. Chap. 4: Contrition)
Satisfaction is a check for sin and a stimulus for a new life
For, without doubt, these satisfactions greatly restrain from sin, and as by a kind of rein act as a check, and make penitents more cautious and vigilant in the future; they also remove the remnants of sin, and destroy vicious habits acquired by living evilly through acts contrary to virtue. Neither was there ever in the Church of God any way considered more secure for warding off impending punishment by the Lord than that men perform these works of penance. (Denzinger-Hünermann 1690. Council of Trent, session XIV, November 25, 1551. Doctrine on the Sacrament of Penance, chap. 8. The Necessity and Fruit of Satisfaction)
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