CoT
Transcript: CATHOLIC REFORMATION THE COUNCIL OF TRENT The Council of Trent clarified many issues about A. On Scripture & Tradition B. On Original Sin C. On Justification D. On the Eucharist E. On Penance F. On the Most Sacrifice of the Mass G. On Indulgences B. On Original Sin 1. If any one does not confess that the first man Adam, when he had transgressed the command of God in Paradise, straightway lost that holiness and righteousness in which he had been established, and through the offence of this disobedience incurred the wrath and indignation of God, and therefore incurred death, which God had before threatened to him, and with death, captivity under the power of him who thereafter had the power of death, namely the devil, and that the whole of Adam, through the offence of that disobedience, was changed for the worse in respect of body and soul: let him be anathema. B. On Original Sin 2. If any one asserts that the disobedience of Adam injured only himself and not his offspring ... or that ... only death and the pains of the body were transferred to the whole human race, and not the sin also, which is the death of the soul: let him be anathema [Rom. v. 12]. IMPLICATION OF THE ORIGINAL SIN We lose our connection to God, and the rest of our mind, will, affections, emotions, sexuality, body, public life, and private life become jumbled.The technical term for that is we've lost Holiness, we've fallen apart. That we've disintegrated is clearly the result of original sin. THE IMPLICATION OF JUSTIFICATION We're also taught a sort of forensic or imputed righteousness, which suggests we're not truly being punished for our sins.We have declared righteous God through grace, and it grows as it were. Righteousness is always a trending block for us at the catholic church because we hold to a real transformation that, yes, we are a dramatic compromise by saying yes, we need a savior to save ourselves, but that grace now having invaded our lives can be cooperated with so that the divine life can grow in and become perfected. c. On Justification 1. That man can be justified before God by his own works, which are done either in the strength of human nature or through the teaching of the law, apart from the divine grace through Jesus Christ. 2. That this grace is given through Jesus Christ solely to the end that a man may be able more easily to live justly and to earn eternal life, as if he could, though with great difficulty, do both these through his free will, without grace. THE IMPLICATION OF JUSTIFICATION Why does Trent bring up justification, which is based only on faith and grace? True, you can't do anything on your own, but it also mentions an increase in justification that may be achieved by our cooperation, which we obtain. B. On Original Sin 3. If any one asserts that the sin of Adam—which in origin is one and which has been transmitted to all mankind by propagation, not through imitation, and is in every man and belongs to him—can be removed either by man’s natural powers or by any other remedy than the merit of the one mediator our Lord Jesus Christ Tridentinum IMPLICATION OF THE ORIGINAL SIN We've lost justice. What's justice, but right relationship. A right relationship to God. Once that's compromised, well, we fall apart on the inside. Trent claims that the original sin is carried on by propagation rather than imitation. THE IMPLICATION OF JUSTIFICATION We can only be redeemed if a higher power speaks to us, which is why I believe we need a savior, not simply the teacher. Jesus is not only a moral teacher whom we may emulate; he is a savior who must enter two of our dysfunctions and correct them. The importance and significance of greatness is explicitly acknowledged in this Trent. B. On Original Sin 4. If any one denies that infants who have just issued from their mother’s womb are to be baptized, even if born of baptized parents, or says that they are indeed baptized for the remission of sins but that they are not infected with any original sin from Adam such as would need expiation by the laver of regeneration for the attainment of eternal life; whence it follows that in regard to them the formula of baptism for remission of sins is to be understood not in its true but in a false sense ... c. On Justification 3. That without the prevenient inspiration of the Holy Spirit and his aid a man can believe, hope and love, or can repent, as he should, so that on him the grace of justification may be conferred. 4. That the free will of man, moved and aroused by God, does not co-operate at all by responding to the awakening call of God, so as to dispose and prepare itself for the acquisition of the grace of justification, nor can it refuse that grace, if it so will, but it does nothing at all, like some inanimate thing, and is completely passive. 5. That man’s free will has been wholly lost and destroyed after Adam’s sin. I guess what would surprise me the most about Trent is how openly it admits reform and how seriously it
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