Galatians 6:14-18
Brethren: But God forbid that I should glory, save in the cross of our Lord Jesus Christ: by Whom the world is crucified to me, and I to the world. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature: and whosoever shall follow this rule, peace on them, and mercy, and upon the Israel of God. From henceforth let no man be troublesome to me; for I bear the marks of the Lord Jesus in my body. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
Haydock
Verse 14. As for my part, I will glory in nothing but in the cross of our Lord Jesus Christ, but in Christ crucified. Wi.
Denzinger
904: The Necessity and Fruit of Satisfaction
JULIUS III 1550-1555 COUNCIL OF TRENT SESSION XIII (Oct. II, 1551) Decree On the Most Holy Eucharist
Finally with regard to satisfaction, which of all the parts of penance has been recommended by our Fathers to the Christian people in all ages, and which is especially assailed in our day under the pretext of piety by those who “have an appearance of piety, but who have denied the power thereof” [2 Tim. 3:51], the holy Synod declares that it is absolutely false and contrary to the word of God that the guilt is never forgiven by the Lord without the entire punishment also being remitted [can. 12, 15]. For clear and illustrious examples are found in the Sacred Writings [cf. Gen. 3:16 f.; Num. 12:14 f.; 20:11 f.; 2 Samuel 12:13]. f., etc.], besides which divine tradition refutes this error with all possible clarity. Indeed the nature of divine justice seems to demand that those who have sinned through ignorance before baptism may be received into grace in one manner, and in another those who at one time freed from the servitude of sin and the devil, and on receiving the gift of the Holy Spirit, did not fear to “violate the temple of God knowingly” [1 Cor. 3:17], “and to grieve the Holy Spirit” [Eph. 4:30]. And it befits divine clemency that sins be not thus pardoned us without any satisfaction, lest, seizing the occasion [Rom. 7:8], and considering sins trivial, we, offering injury and “affront to the Holy Spirit” [Heb. 10:29], fall into graver ones, “treasuring up to ourselves wrath against the day of wrath” [Rom. 2:5; Jas. 5:3]. 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 [Matt. 3:28; 4:17; 11:21 etc.] with true sorrow of soul. Add to this that, while we suffer by making satisfaction for our sins, we are made conformable to Christ Jesus, “who made satisfaction for our sins” [Rom. 5:10; 1 John 2:1 f.], from whom is all our sufficiency [2 Cor. 3:5], having also a most certain pledge from Him that “if we suffer with Him, we shall also be glorified” [cf. Rom. 8:17]. Neither is this satisfaction which we discharge for our sins so much our own as it is through Jesus Christ; for we who can do nothing of ourselves, as if of ourselves, with the cooperation “of Him who” comforts us, “we can do all things.” Thus man has not wherein to glory; but all “our glorying” [cf.1 Cor. 1:31 2 Cor. 10:17; Gal. 6:14] is in Christ, “in whom we live, in whom we move” [cf. Acts 17:28], in whom we make satisfaction, “bringing forth fruits worthy of penance” [Luke 3:8] which have their efficacy from Him, by Him are offered to the Father, and through Him are accepted by the Father [can. 13 f.].
800: In What the Justification of the Sinner Consists, and What are its Causes
COUNCIL OF TRENT 1545-1563 Ecumenical XIX SESSION VI (Jan. 13, 1547) Decree On Justification
For although no one can be just but he to whom the merits of the passion of our Lord Jesus Christ are communicated, yet this does take place in this justification of the ungodly when by the merit of that same most holy passion “the charity of God is poured forth by the Holy Spirit in the hearts” [Rom. 5:5] of those who are justified, and inheres in them [can. II]. Hence man through Jesus Christ, into whom he is ingrafted, receives in the said justification together with the remission of sins all these [gifts] infused at the same time: faith, hope, and charity. For faith, unless hope and charity be added to it, neither unites one perfectly with Christ, nor makes him a living member of his body. For this reason it is most truly said that “faith without works is dead” [Jas.2:17],and is of no profit [can. 19], and “in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith, which worketh by charity” [Gal. 5:6; 6:15]. This faith, in accordance with apostolic tradition, catechumens beg of the Church before the sacrament of baptism, when they ask for “faith which bestows life eternal,’’* which without hope and charity faith cannot bestow. Thence also they hear immediately the word of Christ: “If thou wilt enter into life, keep the commandments” [Matt. 19:17; can. 18-20]. Therefore, when receiving true and Christian justice, they are commanded immediately on being reborn, to preserve it pure and spotless as the “first robe” [Luke 15:22] given to them through Christ Jesus in place of that which Adam by his disobedience lost for himself and for us, so that they may bear it before the tribunal of our Lord Jesus Christ and have life eternal. *