Roman Catholicism, Mormonism, and the Biblical Gospel

Roman Catholic teaching

When the Council of Trent discussed justification in the Sixth Session, the church laid out a number of decrees regarding its view, as well as 33 specific condemnations, or “anathemas,” of opposing views, which Rome regarded as repudiations of error and heresy. Each of these heresies was presented in a consistent formula: “If anyone saith … let him be anathema,” which, when used in apostolic teaching, meant, “let him be damned,” “cursed,” or “excommunicated.”

(The Sixth Session of the Council of Trent, Chapter XIV, Canons of Justification) “CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.
CANON XVIII.-If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.
CANON XXVI.-If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments; let him be anathema.
CANON XXIX.-If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.
CANON XXX.-If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.
CANON XXXI.-If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.”

(CCC 2002) “God’s free initiative demands man’s free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him.”

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apologetics, church history, justification, Reformation, systematic theology