Pius VI, 1775-1799

or from a few pastors, unsupported by sufficient authority, formulated for the corruption of the purity of faith and for causing disturbance, introduced by violence, from which wounds, still too recent, have been inflicted,—false, deceitful, rash, scandalous, injurious to the Roman Pontiffs and the Church, derogatory to the obedience due to the Apostolic Constitutions, schismatic, dangerous, at least erroneous.

The So-called Peace of Clement IX

[Oration to the Synod, sec. 2 in the note]

1513. 13. The proposition reported among the acts of the synod, which intimates that Clement IX restored peace to the Church by the approval of the distinction of right and deed in the subscription to the formulary written by Alexander VII (see n. 1099),—false, rash, injurious to Clement IX.

1514. 14. In so far as it approves that distinction by extolling its supporters with praise and by berating their opponents,—rash, pernicious, injurious to the Supreme Pontiffs, fostering schism and heresy.

The Composition of the Body of the Church

[Appendix n. 28]

1515. 15. The doctrine which proposes that the Church "must be considered as one mystical body composed of Christ, the head, and the faithful, who are its members through an ineffable union, by which in a marvelous way we become with Him one sole priest, one sole victim, one sole perfect adorer of God the Father, in spirit and in truth," understood in this sense, that no one belongs to the body of the Church except the faithful, who are perfect adorers in spirit and in truth,—heretical.

[B. Errors about Justification, Grace, the Virtues]

The State of Innocence

[Grace, secs. 4, 7: the sacraments in general, sec. 1; penance, sec. 4]

1516. 16. The doctrine of the synod about the state of happy innocence, such as it represents it in Adam before his sin, comprising not only integrity but also interior justice with an inclination toward God through love of charity, and primeval sanctity restored in some way after the fall; in so far as, understood comprehensively, it intimates that that state was a consequence of creation, due to man from the natural exigency and condition of human nature, not a gratuitous gift of God, false, elsewhere condemned in Baius [see n. 1001 ff.], and in Quesnel [see n. 1384 ff.], erronecus, favorable to the Pelagian heresy.