Paul III, 1534-1549

in the hearts" [Rom. 5:5] of those who are justified, and inheres in them [can. 11]. 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 ff.], 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,"¹ 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.²

Chap. 8. How One is to Understand the Gratuitous Justification of a Sinner by Faith

801. But when the Apostle says that man is justified "by faith" [can. 9] and "freely" [Rom. 3:22, 24], these words must be understood in that sense in which the uninterrupted consent of the Catholic Church has held and expressed, namely, that we are therefore said to be justified by faith, because "faith is the beginning of human salvation,"³ the foundation and root of all justification, "without which it is impossible to please God" [Heb. 11:6] and to come to the fellowship of His sons; and are, therefore, said to be justified gratuitously, because none of those things which precede justification, whether faith, or works merit the grace itself of justification; for, "if it is a grace, it is not now by reason of works; otherwise (as the same Apostle says) grace is no more grace" [Rom. 11:6].

Chap. 9. Against the Vain Confidence of Heretics

802. Although it is necessary to believe that sins are neither forgiven, nor ever have been forgiven, except gratuitously by divine mercy for Christ's sake, yet it must not be said that sins are forgiven or have been forgiven