The Canons and Decrees of the most Holy Council of Trent. (Printed at Paris, 1823.) Session 22. On the Sacrifice of the Mass. C. 2. The visible Sacrifice is propitiatory for the Quick and the Dead. And since in this divine sacrifice, which is performed in the mass, the same Christ is contained, and is bloodlessly immolated, who once offered himself bloodily upon the cross; the holy council teaches that this sacrifice is truly propitiatory, and that by its means, if we approach God contrite and penitent with a true heart, and a right faith, and with fear and reverence, we may obtain mercy, and obtain grace in seasonable succour. For the Lord, appeased by the oblation of this sacrifice, granting grace and the gift of repentance, remits even great crimes and sins. There is one and the same victim, and the same person, who now offers by the ministry of the priests, who then offered himself upon the cross; the mode of offering only being different. And the fruits of that bloody offering are truly most abundantly received through this offering, so far is it from derogating in any way from the former. Wherefore it is properly offered according to the apostolical tradition, not only for the sins, pains, satisfactions, and other wants of the faithful, who are alive, but also for the dead in Christ, who are not yet fully purged. Sacrosancti et Ecumenici Concilii Tridentini Canones et Decreta. (A Paris, 1823.) Sessio 22. De Sacrificio Missa. Cap. 2. Sacrificium visibile esse Propitiatorium pro Vivis et Defunctis. Et quoniam in divino hoc sacrificio, quod in missâ peragitur, idem ille Christus continetur, et incruentè immolatur, qui in ara crucis semel seipsum cruentè obtulit; docet sancta synodus sacrificium istud verè propitiatorium esse, per ipsumque fieri, ut si cum vero corde et recta fide, cum metu et reverentia, contriti ac pœnitentes ad Deum accedamus, misericordiam consequamur, et gratiam inveniamus in auxilio opportuno. Hujus quippè oblatione placatus Dominus, gratiam et donum pœnitentiæ concedens, crimina et peccata, etiam ingentia, dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio, qui seipsum tunc in cruce obtulit, solâ offerendi ratione diversa. Cujus quidem oblationis, cruentæ, inquam, fructus per hanc uberrimè percipiuntur, tantum abest, ut illi per hanc quovis modo derogetur. Quare non solùm pro fidelium vivorum peccatis, pœnis, satisfactionibus et aliis necessitatibus, sed et pro defunctis in Christo nondum ad plenum purgatis, ritè, juxta apostolorum traditionem, offertur. On the Sacrament of the Eucharist, p. 267. The people must be taught unhesitatingly, what the holy council has explained, that the holy sacrifice of the mass is not only a sacrifice of praise and thanksgiving, or the bare commemoration of the sacrifice that was made on the cross, but that it is truly a propitiatory sacrifice by which God is appeased and is rendered propitious to us." Wherefore if we immolate and offer this most holy sacrifice with a pure heart, and ardent faith, and penetrated with a deep sense of Catechismus, De Sacramento Eucharistia, Sine ullâ dubitatione docendum est, id quod etiam sancta synodus explicavit, sacrosanctum missæ sacrificium esse non solum laudis et gratiarum actionis, aut nudam commemorationem sacrificii,quod in cruce factum est, sed verè etiam propitiatorium sacrificium, quo Deus nobis placatus, et propitius redditur. Quare si puro corde et accensa fide et intimo nostrorum scelerum dolore affecti hanc sanctissimam hostiam immolemus et offeramus; dubitandum non est, quin misericor What a monstrous profanation! Emmanuel offered up in honour of the creature! our sins, it is not to be doubted that we shall obtain mercy from God, and grace in seasonable succour. For the Lord is so delighted with the odour of this victim, that imparting to us the gift of grace and repentance, he pardons our sins. diam a Domino consecuturi simus, et gratiam in auxilio opportuno. Hujus enim victimæ odore ita delectatur Dominus, ut gratiæ et pœnitentiæ donum nobis impertiens peccata condonet. The Abridgment of the Christian Doctrine, revised by the Right The Eucharist expounded, p. 83. Q. Is the holy eucharist or mass a sacrifice? A. It is the unbloody sacrifice of the body and blood of Jesus Christ, which he himself instituted at his last supper. Canons and Decrees of the most Holy Council of Trent. (Ed. as above.) Sess. 12. On the Eucharist. Chap. 5. There is, therefore, no room for doubting that all the faithful in Christ may reverently exhibit to this most holy sacrament the worship of latria, which is due to the true God, according to the ever-received custom of the catholic church; nor is it the less to be adored because it was appointed to be taken by Christ, the Lord. For we believe that same God to be present in it, of whom the Eternal Father, when he was brought into the terrene world, said, "And let all the angels of God worship him." SSti. et Ecumi. Concilii Trid. Canones et Decreta. (Ed. as above.) Sessio 12. De Eucharistia. Cap. 5. Nullus itaque dubitandi locus reliquitur, quin omnes Christi fideles pro more in catholicâ ecclesia semper recepto latriæ cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant. Neque enim ideò minus est adorandum, quod fuerit a Christo Domino, ut sumatur, institutum. Num illum eumdem Deum præsentem in eo adesse credimus, quem Pater æternus introducens in orbem terrarum dicit, et adorent eum omnes angeli Dei. ON PURGATORY.* There are some things which Protestants and Roman Catholics hold in common, and which seem to admit of no controversy. Thus both profess to believe that Christ has made an atonement for the sins of men, and that all true Christians are invested with peace on earth and blessedness in the world to come. These things are clearly revealed, and any doctrine which contradicts them must be unscriptural. We shall prove that the doctrine of purgatory is chargeable with error and novelty, and therefore dangerous to the souls of men. The first question is, What are the views and opinions of the Church of Rome on this subject. The Council of Trent is very cautious in stating this doctrine. In session 25 it is merely asserted that there is such a place of punishment, and that souls therein detained, are assisted by the prayers of the living. Justified persons are said to be still exposed to temporal punishment, to be absolved here or in purgatory, sess. 6, can. 30. Again, The mass is said to be offered up for those in purgatory, sess. 22, cap. 2. Thus we learn that the controversy is not about a third place, merely as such, but whether there is a place of punishment for the sins of God's people. Other documents prove that this place is one of great punishment. Thus in the Catechism of the Council of Trent, it is called a torturing fire, for the expiation of sin;† and Cardinal Bellarmine gives us some anecdotes to prove the duration and extent of purgatorial sufferings. (See Philpott's 1st Letter, p. 122.) As to the design of purgatory, it is set forth as a place of expiation for venial sins, and for the temporal punishments connected with mortal sins, whose guilt are forgiven.-See Council of Trent. The second question is-What proofs are adduced in support of these views? 1. Certain texts of Scripture are advanced. They refer to what the church of Rome calls a portion of Scripture; and cite 2 Macc. c. xii. v. 45. Two things here are fatal to this quotation in this case. 1. That it doesnot prove their doctrine. The people died in idolatry, and were slain for their sins (v. 40); and this offering was made for a happy resurrection (v. 43, 44): whereas purgatory is for venial sinners, and to deliver souls from torture before the resurrection of the body takes place. 2. If this quotation agreed with their views, it is useless. It is the sentiment of an uninspired writer. The Apocrypha was not received by the Jews as canonical. Josephus gives the same list as Protestants I am indebted to my friend Mr. Dalton for this sketch also. + Catechism of the Council of Trent on the fifth article of the creed-" he descended into hell, &c." "Præterea est purgatorius ignis, quo piorum animæ ad definitum tempus cruciatæ expiantur, ut eis in æternam patriam ingressus patere possit, in quam nihil coinquinatum ingreditur." "Besides, there is a purgatorial fire, tormented in the which the souls of the pious make expiation for a definite period, in order that an entrance may be opened for them into that eternal country, which nothing that is defiled entereth." retain it was never recognised by Christ or his apostles: it was not received by the primitive church, nor by any general council before Trent. The internal evidence is just as strong against it. The absurdities of some parts are so great, that the Roman Catholic versions* leave them out (as Bell and the Dragon, &c.). In the Maccabees suicide is commended (2 Mac. c. xiv. v. 41-42.) Lastly. The writer plainly confesses that he was an uninspired man, (2 Mac. c. xv. v. 39). Romanists say, that we must grant that the Jews were in the habit of praying for the dead. But this avails nothing; for they fell into the practice of idolatry yet this did not prove that it was just and scriptural. Matt. c. v. v. 24, 25, is next cited. They argue that this implies that a payment was made, as the word till expresses a limited time. This, however, proves too much; for if any payment is made by the sinner, it must be complete-the whole debt. The parallel verse, (Luke c. xii. v. 58) shows, that the direction refers to and follows creatures in this world; but if it be considered in reference to God, then the address is made to persons in mortal sin, as God is called the adversary, and if the word till is insisted on, we may refer to a note in the Douay Bible, on Matt. c. i. v. 21, where the word till is used in an indefinite sense. Matt. c. xii. v. 32, is adduced as implying forgiveness of some sins in the next world; but this is easily refuted by a reference to the parrallel passages. (See Mark c. iii. ver. 28, 29; Luke c. xii. v. 10.) In fact, Christ herein condemns the Jewish error revived by the Romanists, that though sin might be unpardoned in this life, it might be remitted in the next. Thus by comparing one scripture with another, we prove that the church of Rome is a fallible commentator. They adduce 1 Cor. c. iii. v. 12-16, and contend that this text speaks of a fire very different from that of hell, and yet which seems to exist after this life; and then they conclude that it is the fire of purgatory to prepare men for heaven. We reply, that the text does not countenance purgatory, for these reasons-This is to try every man's work, or prove whether it is genuine; the other is to purge or purify that which is defective. The apostle says it is for a man's work. The Romanists must believe that it is for the soul: one is after life, antecedent to Christ's coming; that in the text is not till the day of Christ (ver. 13.). Thus there are many contradictions. The context will explain the passage. (See v. 9.) The ministry of the gospel is compared to a husbandry and a building. God employs men in their work. Ministers are therefore labourers and builders. If they build consistently, that is, preach Christ as the foundation, and doctrines in accordance with it as the superstructure-compared to gold, silver, precious stones, &c.)-they shall receive a reward: if inconsistently, or doctrines not in accordance with this fundamental truth, (these are set forth by hay, stubble, &c.) then their work shall be destroyed, although they are saved; yet so "as by fire," with great difficulty and little fruit of their ministry. * See Murray's edition, 1829. |