2 Corinthians 5:15; Romans 8:17
Alleluia, alleluia. ℣. Christ died for all; that they also who live may not now live to themselves, but to Him who died for them, and rose again. Alleluia.
Alleluia. And if sons, heirs also: heirs indeed of God, and joint heirs with Christ; yet so if we suffer with Him, that we may be also glorified with Him. Alleluia.
Haydock
2 Corinthians 5
Verse 15. And Christ died for all, (not only for the predestinate or the elect) that they also, who live, may not now live to themselves; that they may not follow their own inclinations of their nature, corrupted by sin, but may seek in all things the will of Christ, their Redeemer, their Lord, to whom they belong, who died and rose again for them. Wi.
Denzinger
795: Justification
PAUL III 1534-1549 COUNCIL OF TRENT 1545-1563 Ecumenical XIX (Contra Novatores 16 cent.) SESSION III (Feb.4, 1546) The Creed of the Catholic Faith is Accepted Chap. 3. Who are Justifed Through Christ
But although Christ died for all [2 Cor. 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 men would not be born unjust, if they were not born through propagation of the seed of Adam, since by that propagation they contract through him, in conception, injustice as their own, so 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. For this benefit the Apostle exhorts us always to “give thanks to the Father who has made us worthy to be partakers of the lot of the saints in light” [Col. 1:12], “and has delivered us from the power of darkness, and has translated us into the kingdom of the Son of his love, in whom we have redemption and remission of sins [Col. 1:13 ff.].
792: Original Sin
Council of Trent Session v (June 17, 1546) Decree On Original Sin
5. If anyone denies that by the grace of our Lord Jesus Christ, which is conferred in baptism, the guilt of original sin is remitted, or even asserts that the whole of that which has the true and proper nature of sin is not taken away, but says that it is only touched in person or is not imputed, let him be anathema. For in those who are born again, God hates nothing, because “there is no condemnation, to those who are truly buried together with Christ by baptism unto death” [Rom. 6:4], who do not “walk according to the flesh” [Rom. 8:1], but putting off “the old man” and putting on the “new, who is created according to God” [Eph. 4:22 ff.; Col. 3:9 ff.], are made innocent, immaculate, pure, guiltless and beloved sons of God, “heirs indeed of God, but co-heirs with Christ” [Rom.8:17], SO that there is nothing whatever to retard their entrance into heaven. But this holy Synod confesses and perceives that there remains in the baptized concupiscence of an inclination, although this is left to be wrestled with, it cannot harm those who do not consent, but manfully resist by the grace of Jesus Christ. Nay, indeed, “he who shall have striven lawfully, shall be crowned” [2 Tim. 2:5]. This concupiscence, which at times the Apostle calls sin [Rom. 6:12 ff.] the holy Synod declares that the Catholic Church has never understood to be called sin, as truly and properly sin in those born again, but because it is from sin and inclines to sin. But if anyone is of the contrary opinion, let him be anathema.
6. This holy Synod declares nevertheless that it is not its intention to include in this decree, where original sin is treated of, the blessed and immaculate Virgin Mary mother of God, but that the constitutions of Pope SIXTUS IV of happy memory are to be observed, under the penalties contained in these constitutions, which it renews [see n. 734 ff:].
804: The Observance of the Commandments, and the Necessity and Possibility thereof
Council of Trent SESSION VI (Jan. 13, 1547) Decree On Justification Chapter 11
But no one, however much justified, should consider himself exempt from the observance of the commandments [can. 20]; no one should make use of that rash statement forbidden under an anathema by the Fathers, that the commandments of God are impossible to observe for a man who is justified [can. 18 and 22: cf. n. 200]. “For God does not command impossibilities, but by commanding admonishes you both to do what you can do, and to pray for what you cannot do, and assists you that you may be able”; * “whose commandments are not heavy” [1 John 5:3], “whose yoke is sweet and whose burden is light” [Matt. 11:30]. For they who are the sons of God, love Christ: “but they who love him, (as He Himself testifies) keep his words” [John 14:23], which indeed with the divine help they can do. For although in this mortal life men however holy and just fall at times into at least light and daily sins, which are also called venial [can. 23], they do not for that reason cease to be just. For that word of the just, “Forgive us our trespasses” [Matt. 6:12; cf. n.107], is both humble and true. Thus it follows that the just ought to feel themselves more bound to walk in the way of justice, in that having been now “freed from sin and made servants of God” [Rom. 6:22], “living soberly and justly and piously” [Tit. 2:12], they can proceed onwards through Christ Jesus, through whom they “have access unto this grace” [Rom. 5:2]. For God “does not forsake those who have once been justified by His grace, unless He be first forsaken by them.” * 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]. For even Christ Himself (as the Apostle says), “whereas he was the Son of God, he learned obedience by the things which he suffered and being made perfect he was made to all who obey him the cause of eternal salvation” [Heb. 5:8 ff.] For this reason the Apostle himself admonishes those justified saying: “Know you not, that they who run in the race, all run indeed, but one receiveth the prize? So run, that you may obtain. I therefore so run, not as at an uncertainty, I so fight, not as one beating the air, but I chastise my body and bring it under subjection, lest perhaps when I have preached to others, I myself should become a castaway” [1 Cor. 9:24ff.]. So also the chief of the Apostles, Peter: “Labor the more, that by good works you may make sure your calling and election; for doing these things, you shall not sin at any time” [2 Pet. 1:10]. Thence it is clear that they are opposed to the teaching of orthodox religion who say that the just man sins at least venially in every good work [can. 25], or (what is more intolerable) that he merits eternal punishments; and that they also who declare that the just sin in all works, if in those works, in order to stimulate their own sloth and to encourage themselves to run in the race, with this (in view), that above all God may be glorified, they have in view also the eternal reward [can. 26, 31], since it is written: “I have inclined my heart to do thy justifications on account of the reward” [Ps. 118:112], and of Moses the Apostle says, that he “looked to the reward” [Heb. 11:26].
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.].