Folio 316

Julius III, 1550-1555

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and all of the faithful: "Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth, shall be loosed in heaven" [Matt. 18:18]; and, "Whose sins you shall forgive, they are forgiven them and whose sins you shall retain, they are retained" [John 20:23], that by virtue of these words anyone can absolve sins, public sins indeed by reproof only, if the one reproved accepts correction, secret sins by voluntary confession: let him be anathema [cf. n. 902].

921. Can. 11. If anyone says that bishops do not have the right of reserving cases to themselves, except those of external administration, and that on this account the reservation of cases does not prohibit a priest from truly absolving from reserved cases: let him be anathema [cf. n. 903].

922. Can. 12. If anyone says that the whole punishment, together with the guilt, is always pardoned by God, and that the satisfaction of penitents is nothing other than faith, by which they perceive that Christ has made satisfaction for them: let him be anathema [cf. n. 904].

923. Can. 13. If anyone says that for sins, as far as temporal punishment is concerned, there is very little satisfaction made to God through the merits of Christ by the punishments inflicted by Him and patiently borne, or by those enjoined by the priest, but voluntarily undertaken, as by fasts, prayers, almsgiving, or also by other works of piety, and that therefore the best penance is only a new life: let him be anathema [cf. n. 904 ff.].

924. Can. 14. If anyone says that the satisfactions by which penitents atone for their sins through Jesus Christ are not a worship of God, but the traditions of men, obscuring the doctrine of grace, the true worship of God, and the very beneficence of the death of Christ: let him be anathema 1 [cf. n. 905].

925. Can. 15. If anyone says that the keys have been given to the Church only to loose, and not also to bind, and that therefore priests, by imposing penalties on those who confess, act contrary to the institution of Christ; and that it is fiction that, after eternal punishment has been remitted by virtue of the keys, there usually remains a temporal punishment to be discharged: let him be anathema [cf. n. 904].

Canons on Extreme Unction 2

926. Can. 1. If anyone says that extreme unction is not truly and properly a sacrament instituted by our Lord Jesus Christ [cf. Mark 6:13], and

  1. Cf. can. 2 of the Council of Laodicea (about the year 364): "Regarding those who have sinned by diverse misdeeds and persevering in the prayer of confession and penance have had a perfect conversion from evil deeds, after a period of penance has been fulfilled, in accord with the nature of the offense, communion is allowed to such because of the clemency and goodness of God" [Version of Dionysius Exiguus, Hrd I 781B]. ↩

  2. Rcht 86; Msi XXXIII 102 A; Hrd X 100 B; Bar(Th) ad 1551 n. 59 (33, 415 a f.). ↩