Sunday, April 24, 2016

Filial Promise We Will Make to Our Lord Jesus Christ… in Case We Have the Misfortune of Being in Mortal Sin


CANON XI on the Most Holy Sacrament of the Eucharist

CAN XI. lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.

On Contrition and Purpose of Amendment as Conditions to Receive Sacramental Absolution

Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. This movement of contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after baptism, it then at length prepares for the remissions of sins, when it is united with confidence in the divine mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. Wherefore the holy Synod declares, that this contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, agreeably to that saying; Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit.

On the indissolubility of marriage

Can. 7. If anyone says that the Church errs in that she taught and teaches that in accordance with evangelical and apostolic doctrine the bond of matrimony cannot be dissolved by reason of adultery on the part of one of the parties, and that both, or even the innocent party who gave no occasion for adultery, cannot contract another marriage during the lifetime of the other, and that he is guilty of adultery who, having put away the adulteress, shall marry another, and she also who, having put away the adulterer, shall marry another,[13] let him be anathema.


“Situational ethics (or morals)” is an error that was condemned by the Pope Pius XII* and by the Holy Office in 1956. In this error SUBJECTIVISM is proposed as a moral norm, because it claims that the conscience cannot be ruled by universal laws or principles (such as the Ten Commandments and the Revelation), and therefore every situation must be dealt with according to the specific circumstances that surround it, and based on this the individual conscience can judge and choose. Thus, according to the Modernists, the subjective conscience (even if it is poorly formed by the individual’s own fault) prevails over the objective morals. This fatal error is present in Amoris laetitia, for without denying the principles, it violates and contradicts them in the pastoral practice, invoking – although without calling it by its name – “situational ethics”, because instead of helping and correcting the distorted consciences, it supports them in their errors and pushes them into the abyss.

Saint Thomas Aquinas describes conscience as the practical judgment by which we apply universal principles to particular actions (S. Th., I, q. 79, a. 13). Therefore, according to upright morals, the conscience applies the objective moral norm to each specific situation; it does not create the norm depending on the subjective situation in which each person may be.

 “Situational ethics” nullifies the objectiveness of morals, making it subjective, individual and personal, thus each individual feels authorized to judge that an objective commandment or virtue cannot be practiced by him due to the situation he is in, and therefore, according to him, they do not oblige him.  

*Note: Neo-morals was condemned by the Church through three solemn pontifical declarations made by Pius XII: the radio message to Christian educators of March 23, 1952; The Discourse to the delegates of the World Federation of the Feminine Catholic Youth, and the Discourse made on the occasion of the fifth World Congress of Clinical Psychology, of April 13, 1953. Also, the Holy Office issued a decree on neo-morals on February 2, 1956.  

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