Pius VI, 1775-1799

[Sec. 24]

49. Likewise, the proposition which condemns as null and invalid "suspensions imposed from an informed conscience,"—false, pernicious, injurious to Trent.

[Ibid.]

50. Likewise, in that decree which insinuates that a bishop alone does not have the right to make use of the power which, nevertheless, Trent confers on him (sess. 14, c. 1 de reform.) of legitimately inflicting suspensions "from an informed conscience,"—harmful to the jurisdiction of the prelates of the Church.

Orders

[Orders, sec. 4]

51. The doctrine of the synod which says that in promoting to orders this method, from the custom and rule of the ancient discipline, was accustomed to be observed, "that if any cleric was distinguished for holiness of life and was considered worthy to ascend to sacred orders, it was the custom to promote him to the diaconate, or to the priesthood, even if he had not received minor orders; and that at that time such an ordination was not called 'per saltum,' as afterwards it was so called,"—

[Sec. 5]

52. Likewise, the doctrine which intimates that there was no other title for ordinations than appointment to some special ministry, such as was prescribed in the Council of Chalcedon; adding (Sec. 6) that, as long as the Church conformed itself to these principles in the selection of sacred ministers, the ecclesiastical order flourished; but that those happy days have passed, and new principles have been introduced later, by which the discipline in the choice of ministers for the sanctuary was corrupted;—

[Sec. 7]

53. Likewise, that among these very principles of corruption it mentions the fact that there has been a departure from the old rule by which, as it says (Sec. 5) the Church, treading in the footsteps of the Apostle, had prescribed that no one should be admitted to the priesthood unless he had preserved his baptismal innocence, since it implies that discipline has been corrupted by decrees and rules:

1) Whether by these ordinations "per saltum" have been forbidden;