Section — Konings, Theologia Moralis
E. Propositions of Michael Baius, condemned by St. Pius V, by the bull Ex omnibus afflictionibus, etc., October 1, 1567; also by Gregory XIII, by the bull Provisionis nostrae, etc., January 29, 1579; and by Urban VIII, by the bull In eminenti, etc., March 6, 1641
¶1.
- It is not true obedience to the law which is done without charity.
¶2.
- No sin is by its nature venial, but every sin merits eternal punishment.
¶3.
- All the works of unbelievers are sins, and the virtues of philosophers are vices.
¶4.
- Perfect and sincere charity, which is from a pure heart and a good conscience and faith not feigned, can be in catechumens as well as in penitents without the remission of sins.
¶5.
- That charity which is the fullness of the law is not always joined with the remission of sins.
¶6.
- Everything which a sinner, or servant of sin, does is sin.
¶7.
- Every love of a rational creature is either vicious cupidity, by which the world is loved, which is prohibited by John, or that laudable charity by which God is loved, diffused in the heart through the Holy Spirit.
¶8.
- What is done voluntarily, even if it is done necessarily, is nevertheless done freely.
¶9.
- In all his acts the sinner serves the dominating cupidity.
¶10.
- That mode of liberty which is from necessity is not found in the Scriptures under the name of liberty, but only the name of liberty from sin.
¶11.
- In penitent men before the Sacrament of absolution, and in catechumens before Baptism, there is true justification; yet separated from the remission of sins.
¶12.
- By most works which are done by the faithful only that they may obey the commands of God, such as obeying parents, returning a deposit, abstaining from homicide, theft, and fornication, men are indeed justified, because they are obedience to the law and true justice of the law; nevertheless by them they do not obtain increases of virtues.
¶13.
- The voluntary does not pertain to the notion and definition of sin; nor is the question one of definition, but of cause and origin, whether every sin ought to be voluntary.
¶14.
- Depraved desires to which reason does not consent, and which a man suffers unwillingly, are prohibited by the precept: You shall not covet.
¶15.
- Concupiscence, or the law of the members, and its depraved desires which men feel unwillingly, are true disobedience of the law.
¶16.
- In sin there are two things, the act and the guilt; but when the act passes, nothing remains except the guilt, or the obligation to punishment.
¶17.
- Hence in the sacrament of Baptism or in the absolution of the priest, properly only the guilt of sin is removed, and the ministry of priests only frees from guilt.
¶18.
- The penitent sinner is not vivified by the ministry of the absolving priest, but by God alone, who, suggesting and inspiring penitence, vivifies and raises him up; but by the ministry of the priest only the guilt is removed.
¶19.
- When by alms and other works of penance we satisfy God for temporal punishments, we do not offer to God a worthy price for our sins, as certain erring persons think (for otherwise we would be, at least in some part, redeemers); but we do something in view of which the satisfaction of Christ is applied and communicated to us.
¶20.
- That distinction of doctors, that the commands of the divine law are fulfilled in two ways, in one way as to the substance only of the prescribed works, in another way as to a certain mode, namely according to which they are able to bring the one acting to the eternal kingdom (that is, to the meritorious mode), is fictitious and to be exploded.
¶21.
- That distinction also, by which a work is called good in two ways, either because from the object and all circumstances it is right and good (which they have been accustomed to call morally good), or because it is meritorious of the eternal kingdom because it is from a living member of Christ through the spirit of charity, is to be rejected.
¶22.
- But also that distinction of a twofold justice, one which is made through the indwelling spirit of charity, the other which is made indeed from the inspiration of the Holy Spirit exciting the heart to penance, but not yet indwelling the heart and diffusing charity in it, by which the justification of the divine law is fulfilled, is likewise rejected.
¶23.
- Likewise that distinction of a twofold vivification, one by which the sinner is vivified when the purpose and beginning of penance and of a new life is inspired in him by the grace of God, the other by which he who is truly justified is vivified and is made a living branch in Christ the vine, is equally fictitious and by no means congruent with the Scriptures.
¶24.
- Only by Pelagian error can any use of free will be admitted as good, or not evil; and he who so thinks and teaches does injury to the grace of Christ.
¶25.
- Violence alone is repugnant to the natural liberty of man.
¶26.
- Man sins, even damnably, in that which he does necessarily.
¶27.
- Infidelity purely negative, in those to whom Christ has not been preached, is sin.
¶28.
- A man existing in mortal sin, or in the guilt of eternal damnation, can have true charity; and even perfect charity can be consistent with the guilt of eternal damnation.
¶29.
- Through contrition, even joined with perfect charity and with the vow of receiving the Sacrament, the crime is not remitted, outside the case of necessity or martyrdom, without actual reception of the Sacrament.
¶30.
- Concupiscence in the reborn who have relapsed into mortal sin, in whom it now dominates, is sin, just as also other depraved habits are.
¶31.
- The depraved motions of concupiscence are, for the state of vitiated man, prohibited by the precept: You shall not covet; whence a man feeling them, and not consenting, transgresses the precept: You shall not covet; although the transgression is not imputed as sin.
¶32.
- As long as something of carnal concupiscence is in one who loves, he does not fulfill the precept: You shall love the Lord your God from your whole heart.
¶33.
- The laborious satisfactions of justified persons are not able to expiate de condigno the temporal punishment remaining after guilt has been condoned.