John XXII, 1316-1334

[Eph. 4:5], which celebrated in water in the name of the Father and of the Son and of the Holy Spirit we believe to be commonly the perfect remedy for salvation for adults as for children.

483. But because certain theological doctors are found to have contrary opinions as to how great the effect of baptism (is) in the case of children, certain of these saying that through the power of baptism indeed sin is remitted to children, but grace is not conferred, others asserting on the contrary that sin is remitted for them in baptism and virtues and forming grace are infused as a habit [see n. 410], although not for them at the time as a function, we, however, considering the general efficacy of the death of Christ, which through baptism is applied equally to all the baptized, with the approval of the sacred council, consider the second opinion to be preferred, which says that forming grace and virtue are conferred on children as on adults, as more probable, more consonant and more in agreement with the words of the saints and the modern doctors of theology.

JOHN XXII 1316-1334

The Errors of the Fraticelli (the Church and the Sacraments)¹

[Condemned in the law "Gloriosam Ecclesiam," January 23, 1318]

484. As a report worthy of faith holds, the sons of the above mentioned rashness and impiety have been driven to this weakness of mind, that they think impiously in opposition to the most renowned and salutary truth of the Christian faith; they contemn the sacraments of the Church which should be venerated, and in an attack of blind fury they who should be crushed by it, press against the glorious primacy of the Roman Church, saying that it ought to be overthrown by all nations.

485. (1) Thus, the first error which breaks forth from their dark work-shop invents two churches, the one carnal, packed with riches, over-flowing with riches [others, luxuries], stained with crimes which they declare the Roman prefect and other inferior prelates dominate; the other spiritual, cleansed by frugality, beautiful in virtue, bound by poverty, in which they only and their companions are held, and which they, because of the merit of their spiritual life, if any faith should be applied to lies, rule.

486. (2) The second error, by which the conscience of the above mentioned insolent is stained, cries out that the venerable priests of the Church and