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Dogmas
of the Catholic Church
-
With
Christ and the Apostles General Revelation concluded. (Sent.
certa.)
The
Unity and Trinity of God The
Existence of God The
Natural Knowability of the Existence of God
-
God,
our Creator and Lord, can be known with certainty, by the natural
light of reason from created things. (De fide.)
-
The
Existence of God can be proved by means of causality. (Sent.
fidei proxima.)
The
Supernatural Knowability of the Existence of God
-
God's
existence is not merely an object of natural rational knowledge,
but also an object of supernatural faith. (De fide.)
The
Nature of God The
Knowledge of the Nature of God
-
Our
natural knowledge of God in this world is not as immediate, intuitive
cognition, but a mediate, abstractive knowledge, because it is
attained through the knowledge of creatures. (Sent. certa.)
-
Our
knowledge of God here below is not proper (cognitio propia) but
analogical (cognitio analoga or analogica). (Sent. certa.)
-
God's
Nature is incomprehensible to men. (De fide.)
-
The
blessed in Heaven posses an immediate intuitive knowledge of
the Divine Essence. (De fide.)
-
The
Immediate Vision of God transcends the natural power of cognition
of the human soul, and is therefore supernatural. (De fide.)
-
The
soul, for the Immediate Vision of God, requires the light of
glory. (De fide. D 475.)
-
God's
Essence is also incomprehensible to the blessed in Heaven. (De
fide.)
The
Attributes or Qualities of God The
Attributes of God in General
-
The
Divine Attributes are really identical among themselves and with
the Divine Essence. (De fide.)
The
Attributes of the Divine Being
-
God
is absolutely perfect. (De fide.)
-
God
is actually infinite in every perfection. (De fide.)
-
God
is absolutely simple. (De fide.)
-
There
is only One God. (De fide.)
-
The
One God is, in the ontological sense, The True God. (De fide.)
-
God
possesses an infinite power of cognition. (De fide.)
-
God
is absolute Veracity. (De fide.)
-
God
is absolutely faithful. (De fide.)
-
God
is absolute ontological Goodness in Himself and in relation to
others. (De fide.)
-
God
is absolute Moral Goodness or Holiness. (De fide.) D 1782.
-
God
is absolute Benignity. (De fide.) D1782.
-
God
is absolute Beauty. D1782.
-
God
is absolutely immutable. (De fide.)
-
God
is eternal. (De fide.)
-
God
is immense or absolutely immeasurable. (De fide.)
-
God
is everywhere present in created space. (De fide.)
The
Attributes of the Divine Life
-
God's
knowledge is infinite. (De fide.)
-
God's
knowledge is purely and simply actual.
-
God's
knowledge is subsistent
-
God's
knowledge is comprehensive
-
God's
knowledge is independent of extra-divine things
-
The
primary and formal object of the Divine Cognition is God Himself.
(Scientia contemplationis)
-
God
knows all that is merely possible by the knowledge of simple
intelligence (scientia simplicis intelligentiae). (De fide.)
-
God
knows all real things in the past, the present and the future
(Scientia visionis). (De fide.)
-
By
knowledge of vision (scientia visionis) God also foresees the
free acts of the rational creatures with infallible certainty.
(De fide.)
-
God
also knows the conditioned future free actions with infallible
certainty (Scientia futuribilium). (Sent. communis.)
-
God's
Divine will is infinite. (De fide.)
-
God
loves Himself of necessity, but loves and wills the creation
of extra-Divine things, on the other hand, with freedom. (De
fide.)
-
God
is almighty. (De fide.)
-
God
is the Lord of the heavens and of the earth. (De fide.) D 1782.
-
God
is infinitely just. (De fide.)
-
God
is infinitely merciful. (De fide.)
Dogmatic
Formulation and Positive
Foundation of the Dogma of the Trinity The
Antitrinitarian Heresies and the Doctrinal Decisions of the Church
-
In
God there are Three Persons, the Father, the Son and the Holy
Ghost. Each of the Three Persons possesses the one (numerical)
Divine Essence. (De fide.)
The
Triple Personality of God
-
In
God there are two Internal Divine Processions. (De fide.)
-
The
Divine Persons, not the Divine Nature, are the subject of the
Internal Divine processions (in the active and in the passive
sense). (De fide.)
-
The
Second Divine Person proceeds from the First Divine Person by
Generation, and therefore is related to Him as Son to a Father.
(De fide.)
-
The
Holy Ghost proceeds from the Father and from the Son as from
a Single Principle through a Single Spiration. (De fide.)
Speculative
Explanation of the Dogma of the Trinity Speculative
Explanation of the Internal Divine Processions
-
The
Son proceeds from the Intellect of the Father by way of Generation.
(Sent. certa.)
-
The
Holy Ghost proceeds from the will or from the mutual love of
the Father and of the Son. (Sent. certa.)
-
The
Holy Ghost does not proceed through generation but through spiration.
(De. fide.)
The
Divine Relations and Persons
-
The
Relations in God are really identical with the Divine Nature.
(De fide.)
-
The
Three Divine Persons are in One Another. (De fide.)
-
All
the ad extra Activities of God are common to that Three Persons.
(De fide.)
-
The
Father sends the Son: the Father and the Son send the Holy Ghost.
(Sent. certa.)
The
Relation of the Trinity to Reason
-
The
Trinity of God can only be known through Divine Revelation. (Sent.
fidei proxima.)
God
the Creator The
Divine Act of Creation The
Beginning or Creation of the World
-
All
that exists outside God was, in its whole substance, produced
out of nothing by God. (De fide.)
-
The
world is the work of the Divine Wisdom. (Sent. certa.)
-
God
was moved by His Goodness to create the world. (De fide.)
-
The
world created for the Glorification of God. (De fide.)
-
The
Three Divine Persons are one single, common Principle of the
Creation. (De fide.)
-
God
created the world free from exterior compulsion and inner necessity.
(De fide.)
-
God
was free to create this world or any other. (Sent. Certa.)
-
God
has created a good world. (De fide.)
-
The
world had a beginning in time. (De fide.)
-
God
alone created the World. (De fide.)
-
No
Creature can, as Principal Cause (causa principalis) that is,
from its own power, create something out of nothing. (Sent. communis.)
The
Continuous Preservation and Governing of the World
-
God
keeps all created things in existence. (De fide.)
-
God
co-operates immediately in every act of His creatures. (Sent.
communis.)
-
God
through His providence, protects and guides all that He has created.
(De fide.)
The
Divine Work of Creation The
Doctrine of Revelation Regarding Man or "Christian Anthropology"
-
The
first man was created by God. (De fide.)
-
The
whole human race stems from one single human pair. (Sent. certa.)
-
Man
consists of two essential parts--a material body and a spiritual
soul. (De fide.)
-
The
rational soul is per se the essential form of the body. (De fide.)
-
Every
human being possesses an individual soul. (De fide.)
-
Every
individual soul was immediately created out of nothing by God.
(Sent. Certa.)
-
A
creature has the capacity to receive supernatural gifts. (Sent.
communis.)
-
The
Supernatural presupposes Nature. (Sent communis.)
-
God
has conferred on man a supernatural Destiny. (De fide.)
-
Our
first parents, before the Fall, were endowed with sanctifying
grace. (De fide.)
-
The
donum rectitudinis or integritatis in the narrower sense, i.e.,
the freedom from irregular desire. (Sent. fidei proxima.)
-
The
donum immortalitatis, i.e., bodily immortality. (De fide.)
-
The
donum impassibilitatis, i.e., the freedom from suffering. (Sent.
communis.)
-
The
donum scientiae, i.e., a knowledge of natural and supernatural
truths infused by God. (Sent. communis.)
-
Adam
received sanctifying grace not merely for himself, but for all
his posterity. (Sent. certa.)
-
Our
first parents in paradise sinned grievously through transgression
of the Divine probationary commandment. (De fide.)
-
Through
the sin our first parents lost sanctifying grace and provoked
the anger and the indignation of God. (De fide.)
-
Our
first parents became subject to death and to the dominion of
the Devil. (De fide.) D788.
-
Adam's
sin is transmitted to his posterity, not by imitation, but by
descent. (De fide.)
-
Original
Sin consists in the deprivation of grace caused by the free act
of sin committed by the head of the race. (Sent. communis.)
-
Original
sin is transmitted by natural generation. (De fide.)
-
In
the state of original sin man is deprived of sanctifying grace
and all that this implies, as well as of the preternatural gifts
of integrity. (De fide in regard to Sanctifying Grace and the
Donum Immortalitatus. D788 et seq.)
-
Souls
who depart this life in the state of original sin are excluded
from the Beatific Vision of God. (De fide.)
Revelation
Concerning the Angels or "Christian Angelology"
-
In
the beginning of time God created spiritual essences (angels)
out of nothing. (De fide.)
-
The
nature of angels is spiritual. (De fide.)
-
The
angels are by nature immortal. (Sent. communis.)
-
God
set a supernatural final end for the angels, the immediate vision
of God, and endowed them with sanctifying grace in order that
they might achieve this end. (Sent. Certa.)
-
The
angels were subjected to a moral testing. (Sent. certa. as regards
the fallen angels, Sent. communis as regards the good.)
-
The
evil spirits (demons) were created good by God; they became evil
through their own fault.
-
The
primary task of the good angels is the glorification and the
service of God. (Sent. certa.)
-
The
secondary task of the good angels is the protection of men and
care for their salvation. (De fide on the ground of general teaching.)
-
Every
one of the faithful has his own special guardian angel from baptism.
(Sent. certa.)
-
The
Devil possesses a certain dominion over mankind by reason of
Adam's sin. (De fide.)
The
Doctrine of God the Redeemer The
Doctrine of the Person of the Redeemer The
True Divinity of Christ
-
Jesus
Christ is the True God and True Son of God. (De fide.)
Christ's
True Humanity
-
Christ
assumed a real body, not an apparent body. (De fide.)
-
Christ
assumed not only a body but also a rational soul. (De fide.)
-
Christ
was truly generated and born of a daughter of Adam, the Virgin
Mary. (De fide.)
The
Union of His Two Natures in the one Person, Christ
-
The
Divine and the human natures are united hypostatically in Christ,
that is, joined to each other in one Person (De fide.) (a) Christ
Incarnate is a single, that is, a sole Person. He is God and
man at the same time. (b) The God-Logos is connected with the
flesh by an inner, physical or substantial unification. Christ
is not the bearer of God, but is God really. (c) The human and
the divine activities predicated of Christ in Holy Writ and in
the Fathers may not be divided between two persons or hypostases,
the Man-Christ and the God-Logos, but must be attributed to the
one Christ, the Logos become Flesh. It is the Divine Logos, who
suffered in the flesh, was crucified, died, and rose again. (d)
The Holy Virgin is the Mother of God since she truly bore the
God-Logos become Flesh.
-
In
the Hypostatic Union each of the two natures of Christ continues
unimpaired, untransformed and unmixed with the other. (De fide.)
-
Each
of the two natures in Christ possesses its own natural will and
its own natural mode of operation. (De fide.)
-
The
Hypostatic Union of Christ's human nature with the Divine Logos
took place at the moment of conception. (De fide.)
-
The
Hypostatic Union was never interrupted. (Sent. certa.)
-
The
Hypostatic Union will never cease. (De fide.)
-
The
Blood in the Living Body of Jesus Christ is an integral constituent
part of human nature, immediately, not merely mediately, united
with the Person of the Divine Logos. (Sent. certa.)
Theological-Speculative
Discussion on the Hypostatic Union
-
The
Hypostatic Union was effected by the Three Divine Persons acting
in common. (De fide.)
-
Only
the Second Divine Person became Man. (De fide.)
-
Not
only as God but also as man Jesus Christ is the natural Son of
God. (De fide.)
-
The
God-Man Jesus Christ is to be venerated with one single mode
of Worship, the absolute Worship of Latria which is due to God
alone. (De fide.)
-
Just
as Latria is due to the whole Human nature of Christ, so is it
due to the individual parts of His nature. (Sent. Certa.)
-
Christ's
Divine and Human characteristics and activities are to be predicated
of the one Word Incarnate. (De fide.)
Inferences
from the Hypostatic Union
-
The
two natures of Christ exist in the closest union (Sent. communis.)
The
Attributes of Christ's Human Nature The
Prerogatives of Christ's Human Nature
-
Christ's
soul possessed the immediate vision of God from the first moment
of its existence. (Sent. certa.)
-
Christ's
human knowledge was free from positive ignorance and from error.
(Sent. certa.) D2184 et seq.
-
From
the beginning of Christ's life, His soul possessed infused knowledge
(scientia infusa). (Senta. communis.)
-
Christ's
soul possessed also an acquired knowledge or experimental knowledge
(scientia acquisita, sc. experimentalis). (Sent. communis.)
-
Christ
was free from all sin, from original sin as well as from all
personal sin. (De fide.)
-
Christ
has not merely not actually sinned, but also could not sin. (Sent.
fidei proxima.)
-
By
reason of the Hypostatic Union, Christ's human nature, through
the Uncreated Holiness of the Word, is substantially Holy. (Sent.
communis.) Cf. Luke 1,35.
-
By
reason of His endowment with the fullness of created habitual
grace, Christ's soul is also accidentally holy. (Sent. certa.)
-
Sanctifying
Grace overflows from Christ, the Head, to the members of His
mystical Body. (Sent. communis.)
-
Christ's
humanity, as instrument of the Logos, possesses the power of
producing supernatural effects. (Sent. certa.)
The
Defects or the Passibility of Christ's Human Nature
-
Christ's
human nature was passible. (De fide.)
-
Christ's
soul was subject to sensual emotions. (Sent. certa.)
The
Work of the Redeemer The
Redemption in General
-
The
Son of God became man in order to redeem men. (De fide.)
-
Fallen
man cannot redeem himself. (De fide.)
-
God
was not compelled to redeem mankind by either an internal or
an external compulsion. (Sent. certa.)
-
Even
on the presupposition of the Divine Resolve of Redemption, the
Incarnation was not absolutely necessary. (Sent. communis.)
-
If
God demanded a full atonement the Incarnation of a Divine Person
was necessary. (Sent. communis.)
The
Realisation of the Redemption through the Three Offices of Christ
-
Christ
is the Supreme Prophet promised in the Old Covenant and the absolute
teacher of humanity. (Sent. certa.)
-
The
God-Man Jesus Christ is a High Priest. (De fide.)
-
Christ
offered Himself on the Cross as a true and proper sacrifice.
(De fide.)
-
Christ
by His Sacrifice on the Cross has ransomed us and reconciled
us with God. (De fide.)
-
Christ,
through His Suffering and Death rendered vicarious atonement
to God for the sins of man. (Sent. fidei proxima.)
-
Christ's
Vicarious Atonement is adequate or of full value, by reason of
its intrinsic merit. (Sent. communior.)
-
Christ's
Vicarious Atonement is superabundant, that is, the positive value
of the expiation is greater than the negative value of the sin.
(Sent. communis.)
-
(a)
[i] Christ did not die for the predestined only. (De fide.)
[ii]Christ died not for the Faithful only, but
for all mankind without exception. (Sent. fidei proxima.)
(b) Christ's Atonement does not extend to the fallen angels.
-
Christ,
through His Passion and Death, merited reward from God. (De fide.)
-
Christ
merited for Himself the condition of exaltation (Resurrection,
Transfiguration of the body, Ascension into Heaven). (Sent. certa.)
-
Christ
merited all supernatural graces received by fallen mankind. (Sent.
certa.)
The
Glorious Conclusion of Christ's Work of Redemption
-
After
His Death, Christ's soul, which was separated from His Body,
descended into the underworld. (De fide.)
The underworld is the place of detention for the souls of the just of the pre-Christian
era, the so-called vestibule of hell (limbus Patrum).
-
On
the third day after His Death Christ rose gloriously from the
dead. (De fide.)
-
Christ
ascended Body and Soul into Heaven and sits at the right hand
of the Father. (De fide.)
The
Mother of the Redeemer Mary's
Motherhood of God
-
Mary
is truly the Mother of God. (De fide.)
The
Privileges of the Mother of God
-
Mary
was conceived without stain of Original sin. (De fide.)
-
From
her conception Mary was free from all motions of concupiscence.
(Sent. communis.)
-
In
consequence of a Special Privilege of Grace from God, Mary was
free from every personal sin during her whole life. (Sent. fidei
proxima.) She was immune from all sin mortal and venial.
-
Mary
was a Virgin before, during and after the Birth of Jesus Christ.
-
Mary
conceived by the Holy Ghost without the co-operation of man.
(De fide.)
-
Mary
bore her Son without any violation of her virginal integrity.
(De fide on the ground of the general promulgation of doctrine.)
-
Also
after the Birth of Jesus Mary remained a Virgin. (De fide.)
-
Mary
suffered a temporal death. (Sent. communior.)
-
Mary
was assumed body and soul into Heaven. (De fide.)
Mary's
Co-operation in the Work of the Redeemer
-
Mary
gave the Redeemer, the Source of all graces, to the world, and
in this way she is the channel of all graces. (Sent. certa.)
-
Since
Mary's Assumption into Heaven no grace is conferred on man without
her actual intercessory co-operation. (Sent. pia et probabilis.)
-
Mary
is the Mediatrix of all graces by her co-operation in the Incarnation.
(Mediatio in universali.)
-
Mary
is the Mediatrix of all graces by her intercession in Heaven.
(Mediatio in speciali.)
-
Mary,
the Mother of God, is entitled to the Cult of Hyperdulia. (Sent
certa.)
The
Doctrine of God the Sanctifier Actual
Grace The
Nature of Actual Grace
-
Actual
Grace internally and directly enlightens the understanding and
strengthens the will. (Sent. certa.)
-
There
is a supernatural intervention of God in the faculties of the
soul, which precedes the free act of the will. (De fide.)
-
There
is a supernatural influence of God in the faculties of the soul
which coincides in time with man's free act of will. (De fide.)
The
Necessity of Actual Grace
-
For
every salutary act internal supernatural grace of God (gratia
elevans) is absolutely necessary. (De fide.)
-
Internal
supernatural grace is absolutely necessary for the beginning
of faith and of salvation. (De fide.)
-
The
justified also require actual grace for the performance of salutary
acts. (Sent. communis.)
-
Without
the special help of God the justified cannot persevere to the
end in justification. (De fide.)
-
The
justified person is not able for his whole life long to avoid
all sins, even venial sins, without the special privilege of
the grace of God. (De fide.)
-
Even
in the fallen state, man can, by his natural intellectual power,
know religious and moral truths. (De fide.)
-
For
the performance of a morally good action Sanctifying Grace is
not required. (De fide.)
-
The
Grace of faith is not necessary for the performance of a morally
good action. (Sent. certa.)
-
Actual
Grace is not necessary for the performance of a morally good
action. (Sent. certa.)
-
In
the state of fallen nature it is morally impossible for man without
Supernatural Revelation, to know easily, with absolute certainty
and without admixture of error, all religious and moral truths
of the natural order. (De fide.)
-
In
the condition of fallen nature it is morally impossible for man
without restoring grace (gratia sanans) to fulfil the entire
moral law and to overcome all serious temptations for any considerable
period of time. (Sent. certa.)
The
Distribution of Actual Grace
-
Grace
cannot be merited by natural works either de condigno or de congruo.
(De fide.)
-
Grace
cannot be obtained by petitions deriving from purely natural
prayer. (Sent. Certa.)
-
Man
of himself cannot acquire any positive disposition for grace.
(Sent. certa.)
-
Despite
men's sins God truly and earnestly desires the salvation of all
men. (Sent. fidei proxima.)
-
God
gives all the just sufficient grace (gratia proxime vel remote
sufficiens) for the observation of the Divine Commandments. (De
fide.)
-
God
gives all the faithful who are sinners sufficient grace (gratia
saltem remote sufficiens) for conversion. (Sent. communis.)
-
God
gives all innocent unbelievers (infideles negativi) sufficient
grace to achieve eternal salvation. (Sent. certa.)
-
God,
by His Eternal Resolve of Will, has predetermined certain men
to eternal blessedness. (De fide.)
-
God,
by an Eternal Resolve of His Will, predestines certain men, on
account of their foreseen sins, to eternal rejection. (De fide.)
The
Relation between Grace and Freedom
-
The
Human Will remains free under the influence of efficacious grace,
which is not irresistible. (De fide.)
-
There
is a grace which is truly sufficient and yet remains inefficacious
(gratia vere et mere sufficiens. (De fide.)
Habitual
Grace The
Process of Justification
-
The
sinner can and must prepare himself by the help of actual grace
for the reception of the grace by which he is justified. (De
fide.)
-
The
justification of an adult is not possible without Faith. (De
fide.)
-
Besides
faith, further acts of disposition must be present. (De fide.)
The
State of Justification
-
Sanctifying
Grace is a created supernatural gift really distinct from God.
(Sent. fidei proxima.)
-
Sanctifying
Grace is a supernatural state of being which is infused by God,
and which permanently inheres in the soul. (Sent. certa.)
-
Sanctifying
grace is not a substance, but a real accident, which inheres
in the soul-substance. (Sent. certa.)
-
Sanctifying
grace is really distinct from charity. (Sent. communior.)
-
Supernatural
grace is a participation in the divine nature. (Sent. certa.)
-
Sanctifying
grace sanctifies the soul. (De fide.)
-
Sanctifying
grace bestows supernatural beauty on the soul. (Sent. communis.)
-
Sanctifying
grace makes the just man a friend of God. (De fide.)
-
Sanctifying
grace makes the just man a child of God and gives him a claim
to the inheritance of Heaven. (De fide.)
-
Sanctifying
grace makes the just man a Temple of the Holy Ghost. (Sent. certa.)
-
The
three Divine or Theological Virtues of Faith, Hope and Charity
are infused with Sanctifying grace. (De fide)
-
The
moral virtues also are infused with sanctifying grace. (Sent.
communis.)
-
The
Gifts of the Holy Ghost also are infused with sanctifying grace.
(Sent. communis.)
-
Without
special Divine Revelation no one can know with the certainty
of faith, if he be in the state of grace. (De fide.)
-
The
degree of justifying grace is not identical in all the just.
(De fide.)
-
Grace
can be increased by good works. (De fide.)
-
The
grace by which we are justified may be lost, and is lost by every
grievous [mortal, serious] sin. (De fide.)
-
The
loss of sanctifying grace always involves the loss of Charity.
The
Consequences or Fruits of Justification or the Doctrine Concerning
Merit
-
By
his good works the justified man really acquires a claim to supernatural
reward from God. (De fide.)
-
A
just man merits for himself through each good work an increase
of sanctifying grace, eternal life (if he dies in a state of
grace) and an increase of heavenly glory. (De fide.)
The
Church The
Divine Origin of the Church
-
The
Church is the Mystical Body of Jesus Christ. (Sent. certa.)
-
The
Church was founded by the God-Man Jesus Christ. (De fide.)
The
Constitution of the Church
-
Christ
founded the Church in order to continue His work of redemption
for all time. (De fide.)
-
By
reason of her purpose and the means she uses to effect it the
Church is a supernatural spiritual society. (Sent. certa.)
-
The
Church is a perfect society. (Sent. certa.)
-
Christ
gave His Church an hierarchical constitution. (De fide.)
-
The
powers bestowed on the Apostles have descended to the bishops.
(De fide.)
-
Christ
appointed the Apostle Peter to be the first of all the Apostles
and to be the visible head of the whole Church, by appointing
him immediately and personally to the primacy of jurisdiction.
(De fide.)
-
According
to Christ's ordinance, Peter is to have successors in his Primacy
over the whole Church and for all time. (De fide.)
-
The
successors of Peter in the Primacy are the bishops of Rome. (De
fide.)
-
The
Pope possesses full and supreme power of jurisdiction over the
whole Church, not merely in matters of faith and morals, but
also in Church discipline and in the government of the Church.
(De fide.)
-
The
Pope is infallible when he speaks ex cathedra. (De fide.)
-
By
virtue of Divine Right the bishops possess an ordinary power
of government over their dioceses. (De fide.)
-
The
individual bishop receives his pastoral power immediately from
the Pope. (Sent. probabilior.)
The
Internal Constitution of the Church
-
Christ
founded the Church. (De fide.)
-
Christ
is the Head of the Church. (De fide.)
-
Our
Redeemer Himself conserves with divine power the society founded
by Him, the Church. (Pius XII)
-
Christ
is the Divine Redeemer of His Body, the Church. (Pius XII.)
-
The
Holy Ghost is the Soul of the Church. (Sent. communis.)
The
Properties or Essential Attributes of the Church
-
The
Church is indefectible, that is, she remains and will remain
the Institution of Salvation, founded by Christ, until the end
of the world. (Sent. certa.)
-
In
the final decision on doctrines concerning faith and morals the
Church is infallible. (De fide.)
-
The
primary object of the Infallibility is the formally revealed
truths of Christian Doctrine concerning faith and morals. (De
fide.)
-
The
secondary object of the Infallibility is truths of the Christian
teaching on faith and morals, which are not formally revealed,
but which are closely connected with the teaching of Revelation.
(Sent. certa.)
-
The
Pope is infallible when he speaks ex cathedra. (De fide.)
-
The
totality of the Bishops is infallible, when they, either assembled
in general council or scattered over the earth, propose a teaching
of faith or morals as one to be held by all the faithful. (De
fide.)
-
The
Church founded by Christ is an external visible commonwealth.
(Sent. certa.)
-
The
Church founded by Christ is unique and one. (De fide.)
-
The
Church founded by Christ is holy. (De fide.)
-
Not
only those members who are holy but the sinners also belong to
the Church. (Sent. certa.)
-
The
Church founded by Christ is catholic. (De fide.)
-
The
Church founded by Christ is apostolic. (De fide.)
The
Necessity of the Church
-
The
members of the Church are those who have validly received the
Sacrament of Baptism and who are not separated from the unity
of the confession of the Faith, and from the unity of the lawful
communion of the Church. (Sent. certa.)
-
Membership
of the Church is necessary for all men for salvation. (De fide.)
The
Communion of Saints
-
The
members of the Kingdom of God on earth and in the other world
sanctified by the redeeming grace of Christ are united in a common
supernatural life with the Head of the Church and with one another.
(Sent. certa.)
-
By
intercessory prayer the Faithful on earth can procure gifts from
God for one another. (Sent. certa.)
-
By
good works performed in the state of grace the Faithful on earth
can merit de congruo gifts from God. (Sent. probabilis.)
-
The
faithful on earth can, by their good works performed in the state
of grace, render atonement for one another. (Sent. cert.)
-
It
is permissible and profitable to venerate the Saints in Heaven,
and to invoke their intercession. (De fide.)
-
It
is permissible and profitable to venerate the relics of the Saints.
(De fide.)
-
It
is permissible and profitable to venerate images of the Saints.
(De fide.)
-
The
living Faithful can come to the assistance of the Souls in Purgatory
by their intercessions (suffrages). (De fide.)
-
The
Saints in Heaven also can come to the help of the Souls in Purgatory
by their intercession. (Sent. communis.)
-
The
Souls in Purgatory can intercede for other members of the Mystical
Body. (Sent. probabilis.)
-
Suffrages
are of no profit to the damned in Hell as they do not belong
to the Mystical Body of Christ. (Sent. communis.)
The
Sacraments The
Nature of the Sacraments
-
The
Sacraments of the New Covenant are effective signs of grace instituted
by Christ.
-
The
outward sign of the sacraments is composed of two essential parts,
namely, thing and word (res et verbum or elementum et verbum).
(Sent. fidei proxima.)
The
Efficacy and the Effects of the Sacraments
-
The
Sacraments of the New Covenant contain the grace which they signify,
and bestow it on those who do not hinder it. (De fide.)
-
The
Sacraments work ex opere operato. (De fide.)
-
All
the Sacraments of the New Covenant confer sanctifying grace on
the receivers. (De fide.)
-
Each
individual sacrament confers a specific sacramental grace. (Sent.
communis.)
-
Three
Sacraments, Baptism, Confirmation and Holy Orders, imprint a
character, that is, an indelible spiritual mark, and for this
reason cannot be repeated. (De fide.)
-
The
Sacramental Character is a spiritual mark imprinted on the soul.
(De fide.)
-
The
Sacramental Character confers the full power for the performance
of acts of Christian Worship. (Sent. communis.)
-
The
Sacramental Character continues at least until the death of its
bearer. (De fide.)
The
Institution and the Seven-fold Nature of the Sacraments
-
All
the Sacraments of the New Covenant were instituted by Jesus Christ.
(De fide.)
-
Christ
instituted all the Sacraments immediately and personally. (Sent.
certa.)
-
Christ
fixed the substance of the Sacraments. The Church has no power
to alter them. (Sent. certa.)
-
There
are Seven Sacraments of the New Law. (De fide.)
-
God
can communicate grace even without the Sacraments. (Sent. certa.)
-
The
Sacraments of the New Covenant are necessary for the salvation
of mankind. (De fide.)
The
Minister and the Recipient of the Sacraments
-
The
primary minister of the Sacraments is the God-Man Jesus Christ.
(Sent. certa.)
-
The
secondary minister of the Sacrament is man in the wayfaring state.
(Sent. communis).
-
The
validity and efficacy of the Sacrament is independent of the
minister's orthodoxy and state of grace.
-
For
the valid dispensing of the Sacraments it is necessary that the
minister accomplish the Sacramental Sign in the proper manner.
(De fide.)
-
The
minister must further have the intention at least of doing what
the Church does. (De fide.)
-
Only
a person in the wayfaring state can validly receive a Sacrament.
(Sent. communis.)
-
Excepting
the Sacrament of Penance, neither orthodox belief nor moral worthiness
is necessary for the validity of the Sacrament, on the part of
the recipient. (Sent. communis.)
-
For
the validity of the Sacraments in the case of adult recipients
the intention of receiving the Sacrament is necessary. (Sent.
certa.)
-
In
the case of adult recipients moral worthiness is necessary for
the worthy or fruitful reception of the Sacraments. (De fide.)
-
The
Sacraments of Baptism, Confirmation and Holy Orders[1], when
they are received validly but unworthily, revive after the removal
of the moral indisposition, that is, the sacramental grace is
conferred subsequently. (Sent. communis.)
Pre-Christian
Sacraments and the Sacramentals
-
The
Old Testament Sacraments wrought, ex opere operato, not grace,
but merely an external lawful purity. (Sent. certa.)
The
Seven Sacraments The
Sacrament of Baptism
-
Baptism
is a true Sacrament instituted by Jesus Christ. (De fide.)
-
The
materia remota of the Sacrament of Baptism is true and natural
water. (De fide.)
-
The
materia proxima of the Sacrament of Baptism is the ablution,
by physical contact, of the body with water. (Sent. certa.)
-
The
form of Baptism consists in the words of the minister which accompany
it and more closely determine it.
-
Baptism
confers the grace of justification. (De fide.)
-
Baptism
effects the remission of all punishments of sin, both the eternal
and the temporal. (De fide.)
-
Eve
if it be unworthily received, valid Baptism imprints on the soul
of the recipient an indelible spiritual mark, the Baptismal Character,
and for this reason, the Sacrament cannot be repeated. (De fide.)
-
Baptism
by water (Baptismus fluminis) is, since the promulgation of the
Gospel, necessary for all men without exception, for salvation.
(De fide.)
-
Baptism
can be validly administered by anyone. (De fide.)
-
Baptism
can be received by any person in the wayfaring state who is not
already baptised. (De fide.)
-
The
Baptism of young children is valid and licit. (De fide.)
The
Sacrament of Confirmation
-
Confirmation
is a true Sacrament properly so-called. (De fide.)
-
The
form of Confirmation consists in the words which the minister
speaks when he imposes his hands on the recipient and anoints
his forehead. (Sent. communis.)
-
As
a Sacrament of the living, Confirmation effects (per se) an increase
of Sanctifying Grace. (Sent. certa.)
-
The
specific operation of Confirmation is the perfection of Baptismal
Grace. (Sent. communis.)
-
Confirmation
imprints on the soul an indelible spiritual mark, and for this
reason, cannot be repeated. (De fide.)
-
A
baptised person can achieve eternal salvation even without Confirmation.
(Sent. fidei proxima.)
-
The
ordinary minister of Confirmation is the Bishop alone. (De fide.)
-
The
extraordinary minister of Confirmation is a priest on whom this
full power is conferred by the common law or by a special apostolic
indult. (Sent. certa.)
-
Confirmation
can be received by any baptised person who is not already confirmed.
(Sent. certa.)
-
The
repetition of Confirmation is invalid and grievously sinful.
The
Real Presence of Christ in the Eucharist The
Fact of the Real Presence of Christ
-
The
Body and Blood of Jesus Christ are truly, really and substantially
present in the Eucharist. (De fide.)
The
Effecting of Christ's Real Presence, or the Transubstantiation
-
Christ
becomes present in the Sacrament of the Altar by the transformation
of the whole substance of the bread into His Body and the whole
substance of the wine into His Blood. (De fide.)
-
The
Accidents of bread and wine continue after the change of the
substance. (De fide.)
-
The
Sacramental Accidents retain their physical reality after the
change of the substance. (Sent. certa.)
-
The
Sacramental Accidents continue without a subject in which to
inhere. (Sent. certa.)
Nature
and Manner of the Real Presence of Christ
-
The
Body and the Blood of Christ together with His Soul and His Divinity
and therefore the Whole Christ are truly present in the Eucharist
(De fide.)
-
The
Whole Christ is present under each of the two Species. (De fide.)
-
When
either consecrated species is divided the Whole Christ is present
in each part of the species. (De fide.)
-
After
the Consecration has been completed the Body and Blood are permanently
present in the Eucharist. (De fide.)
-
The
Worship of Adoration (latria) must be given to Christ present
in the Eucharist. (De fide.)
The
Blessed Eucharist and Human Reason
-
The
Real Presence of Christ in the Eucharist is a mystery of Faith.
(Sent. certa.)
The
Eucharist as Sacrament
-
The
Eucharist is a true Sacrament instituted by Christ. (De fide.)
-
The
matter for the consummation of the Eucharist is bread and wine.
(De fide.)
-
The
form of the Eucharist consists in Christ's Words of institution,
uttered at the Consecration. (Sent. certa.)
-
The
Chief fruit of the Eucharist is an intrinsic union of the recipient
with Christ. (Sent. certa.)
-
The
Eucharist, as food for the soul, preserves and increases the
supernatural life of the soul. (Sent. certa. )
-
The
Eucharist is a pledge of heavenly bliss and of the future resurrection
of the body. (Sent. certa.)
-
For
children before the age of reason the reception of the Eucharist
is not necessary for salvation. (De fide.)
-
For
adults the reception of the Eucharist is necessary for salvation
with the necessity of precept (necessitate praecepti). (Sent.
certa.)
-
Communion
under two forms is not necessary for any individual member of
the Faithful, either by reason of Divine precept or as a means
of salvation. (De fide.)
-
The
power of consecration resides in a validly consecrated priest
only. (De fide.)
-
The
ordinary minister of the Eucharist is the priest; the extraordinary
minister is the deacon (with permission of the local Ordinary
or of the parish priest for some *weighty* reason). CIC 845
-
The
Sacrament of the Eucharist can be validly received by every baptised
person in the wayfaring state, including young children. (De
fide.) D 933
-
For
the worthy reception of the Eucharist the state of grace as well
as the proper and pious disposition are necessary. (De fide as
regards the state of grace.)
The
Eucharist as Sacrifice The
Reality of the Sacrifice of the Mass
-
The
Holy Mass is a true and proper Sacrifice. (De fide.)
The
Nature of the Sacrifice of the Mass
-
In
the Sacrifice of the Mass, Christ's Sacrifice on the Cross is
made present, its memory is celebrated, and its saving power
is applied. (De fide.)
-
In
the Sacrifice of the Mass and in the Sacrifice of the Cross the
Sacrificial Gift and the Primary Sacrificing Priest are identical;
only the nature and mode of the offering are different. (De fide.)
-
The
essential Sacrificial Action consists in the Transubstantiation
alone. (Sent. communis.)
The
Effects and Efficacy of the Sacrifice of the Mass
-
The
Sacrifice of the Mass is not merely a sacrifice of praise and
thanksgiving, but also a sacrifice of expiation and impetration.
(De fide.)
The
Church's Power to Forgive Sins The
Existence of the Church's Power to Forgive Sins
-
The
Church has received from Christ the power of remitting sins committed
after Baptism. (De fide.)
The
Properties of the Church's to Forgive Sins
-
By
the Church's Absolution sins are truly and immediately remitted.
(De fide.)
-
The
Church's power to forgive sins extends to all sin without exception.
(De fide.)
-
The
exercise of the Church's power to forgive sins is a judicial
act. (De fide.)
The
Church's Forgiveness of Sins as Sacrament The
Existence of the Church's Power to Forgive Sins
-
The
forgiveness of sins which takes place in the Tribunal of Penance
is a true and proper Sacrament, which is distinct from the Sacrament
of Baptism. (De fide.)
-
Perfect
contrition bestows the grace of justification on the mortal sinner
even before the actual reception of the Sacrament of Penance.
(Sent. fidei proxima.)
-
Extra-sacramental
justification is effected by perfect sorrow only when it is associated
with the desire for the Sacrament (votum sacramenti). (De fide.)
-
Contrition
springing from the motive of fear is a morally good and supernatural
act. (De fide.)
-
Imperfect
contrition suffices for the forgiveness of sins in the Sacrament
of Penance. (Sent. communis.)
-
The
Sacramental confession of sins is ordained by God and is necessary
for salvation. (De fide.)
-
By
virtue of Divine ordinance all grievous sins (mortal, serious)
according to kind and number, as well as those circumstances
which alter their nature, are subject to the obligation of confession.
(De fide.)
-
The
confession of venial sins is not necessary but is permitted and
is useful. (De fide.)
-
Those
sins which are already forgiven directly by the Church's Power
of the Keys are a sufficient object of confession. (Sent. certa.)
CIC 902.
-
All
temporal punishments for sin are not always remitted by God with
the guilt of sin and the eternal punishment. (De fide.)
-
The
priest has the right and the duty, according to the nature of
the sins and the ability of the penitent, to impose salutary
and appropriate works of satisfaction. (De fide.)
-
Extra-sacramental
penitential works, such as the performance of voluntary penitential
practices and the patient bearing of trials sent by God, possess
satisfactory value. (De fide.)
-
The
form of the Sacrament of Penance consists in the words of Absolution.
(De fide.) D896 Cf. 699
-
Absolution,
in association with the acts of the penitent, effects the forgiveness
of sins. (De fide.)
The
Effects of the Sacrament of Penance and its Necessity
-
The
principal effect of the Sacrament of Penance is the reconciliation
of the sinner with God. (De fide.)
-
The
merits due to good works performed in the state of grace which
have been rendered null by grievous sins, that is, have been
made inefficacious, revive. (Sent. communis.)
-
The
Sacrament of Penance is necessary for salvation to those who,
after Baptism, fall into grievous sin. (De fide.)
The
Minister and the Recipient of the Sacrament of Penance
-
The
sole possessors of the Church's Power of Absolution are the bishops
and priests. (De fide.)
-
Absolution
given by deacons, clerics of lower rank, and laymen is not Sacramental
Absolution. (De fide.)
-
The
Sacrament of Penance can be received by any baptised person,
who, after Baptism, has committed a grievous or venial sin. (De
fide.) D911, 917
Appendix The
Doctrine of Indulgences
-
The
Church possesses the power to grant Indulgences. (De fide.)
-
The
source of Indulgences is the Church's treasury of satisfaction
which consists of superabundant satisfactions of Christ and of
the Saints. (Sent. certa.)
-
The
use of Indulgences is useful and salutary to the Faithful. (De
fide.) D989,998
The
Sacrament of Extreme Unction
-
Extreme
Unction is a true and proper Sacrament instituted by Christ.
(De fide.)
-
The
remote matter of Extreme Unction is oil. (De fide.)
-
The
form consists in the prayer of the priest for the sick person
which accompanies the anointing. (De fide.)
-
Extreme
Unction gives the sick person sanctifying grace in order to arouse
and strengthen him. (De fide.)
-
Extreme
Unction effects the remission of grievous sins still remaining
and of venial sins. (De fide.)
-
Extreme
Unction sometimes effects the restoration of bodily health, if
this be of spiritual advantage. (De fide.) D909
-
Extreme
Unction is not of itself (per se) necessary for salvation. (Sent.
certa.) CIC 944.
-
Only
bishops and priests can validly administer Extreme Unction. (De
fide.)
-
Extreme
Unction can be received only by the Faithful who are seriously
ill. (De fide.) D910
The
Sacrament of Holy Order (Ordo)
-
Holy
Order is a true and proper Sacrament which was instituted by
Christ. (De fide.)
-
The
four Minor Orders and the Subdiaconate are not Sacraments but
merely Sacramentals. (Sent. Communior.)
-
The
consecration of priests is a Sacrament. (De fide.)
-
The
consecration of a Bishop is a Sacrament. (Sent. certa.)
-
Bishops
are superior to priests. (De fide.)
-
The
Order of Diaconate is a Sacrament. (Sent. certa.)
-
The
matter of the Orders of Diaconate, Priesthood, and Episcopate
is the imposition of hands alone. (Sent. fidei proxima).
-
The
handing over (tradition) of the instruments is not necessary
for the validity of the consecration of Deacons, Priests, and
Bishops. (Sent. fidei proxima.)
-
The
form of the Order of Deacon, Priest, and Bishop consists solely
in the words which more closely determine the imposition of the
hands. (Sent. fidei proxima.)
-
The
Sacrament of Order confers sanctifying grace on the recipient.
(De fide.) Cf. D843a, 959,964.
-
The
Sacrament of Order imprints a character on the recipient. (De
fide.)
-
The
Sacrament of Order confers a permanent spiritual power on the
recipient. (De fide.) Cf. D960 et seq.
-
The
ordinary dispenser of all grades of Order, both the sacramental
and the non-sacramental, is the validly consecrated bishop alone.
(De fide.)
-
The
extraordinary dispenser of the four Minor Orders and of the Order
of the Subdiaconate is the presbyter. (Sent. certa.)
-
The
Sacrament of Order can be validly received by a baptised person
of the male sex only. (Sent. certa.) CIC 968, Par. 1.
The
Sacrament of Matrimony
-
Marriage
was not instituted by Man, but by God. (Sent. certa.) D 2225.
-
Marriage
is a true and proper Sacrament instituted by God. (De fide.)
-
The
primary purpose of Marriage is the generation and bringing-up
of offspring. The secondary purpose is mutual help and the morally
regulated satisfaction of the sex urge. (Sent. certa.) CIC 1013,
Par. 1.
-
The
essential properties of Marriage are unity (monogamy) and indissolubility.
(Sent. certa.) CIC 1013, Par. 2.
-
Every
valid contract of Marriage between Christians is of itself a
sacrament. (Sent. certa.)
-
From
the sacramental contract of marriage emerges the Bond of Marriage,
which binds both marriage partners to a lifelong indivisible
community of life. (De fide.)
-
The
Sacrament of Matrimony bestows Sanctifying Grace on the contracting
parties. (De fide.)
-
The
contracting parties in Matrimony minister the Sacrament each
to the other. (Sent. certa.)
-
The
Church possesses the sole and exclusive right to make laws and
administer justice in the matrimonial affairs of baptised persons,
in so far as these affect the Sacrament. (Sent. certa.) Cf. CIC
1016, 1960.
The
Doctrine of God the Consummator The
Doctrine of the Last Things or
of the Consummation (Eschatology) The
Eschatology of the Individual Human Being
-
In
the present order of salvation death is a punishment for sin.
(De fide.)
-
All
human beings subject to original sin are subject to the law of
death. (De fide.) D789
-
With
death the possibility of merit or demerit or conversion ceases.
(Sent. certa.)
-
Immediately
after death the particular judgment takes place, in which, by
a Divine Sentence of Judgment, the eternal fate of the deceased
person is decided. (Sent. fidei proxima.)
-
The
souls of the just which in the moment of death are free from
all guilt of sin and punishment for sin, enter into Heaven. (De
fide.)
-
In
addition to the essential bliss of Heaven which springs from
the immediate Vision of God, there is also an accidental blessedness,
which proceeds from the natural knowledge and love of created
things. (Sent. communis.)
-
The
bliss of heaven lasts for all eternity. (De fide. )
-
The
degree of perfection of the beatific vision granted to the just
is proportioned to each one's merits. (De fide.)
-
The
souls of those who die in the condition of personal grievous
sin enter Hell. (De fide. )
-
The
punishment of Hell lasts for all eternity. (De fide.)
-
The
punishment of the damned is proportioned to each one's guilt.
(Sent. communis.)
-
The
souls of the just which, in the moment of death, are burdened
with venial sins or temporal punishment due to sins, enter Purgatory.
(De fide.)
-
The
purifying fire will not continue after the General Judgment.
(Sent. communis.)
The
Eschatology of the Whole of Humanity
-
At
the end of the world Christ will come again in glory to pronounce
judgment. (De fide.)
-
The
time of Jesus' second coming is unknown to men. (Sent. certa.)
-
All
the dead will rise again on the last day with their bodies. (De
fide.)
-
The
bodies of the just will be re-modelled and transfigured to the
pattern of the risen Christ. (Sent. certa.)
-
The
bodies of the godless will rise again in incorruption and immortality,
but they will not be transfigured. (Sent. certa.)
-
Christ,
on His second coming, will judge all men. (De fide. )
-
The
present world will be destroyed on the Last Day. (Sent. certa.)
-
The
present world will be restored on the Last Day. (Sent. certa.
Extracted
from "Fundamentals of Catholic Dogma" by Dr Ludwig Ott; Tan
Books and Publishers, Inc. 1974.
Documents
of the Roman Catholic Church
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