CATHOLIC FAITH WHOLE AND INVIOLATE

"Whoever wishes to be saved, needs above all to hold the Catholic Faith; unless each one preserves this whole and inviolate, he will without a doubt perish in eternity …"

Pope Eugene IV, Council of Florence

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Vatican Council I

“For the doctrine of faith which God has revealed has not been proposed, like a philosophical invention, to be perfected by human ingenuity; but has been delivered as a divine deposit to the Spouse of Christ, to be faithfully kept and infallibly declared. Hence, also, that meaning of the sacred dogmas is perpetually to be retained which our holy Mother the Church has once declared; nor is that meaning ever to be departed from, under the pretence or pretext of a deeper comprehension of them.” (D, 1800).

(VATICAN COUNCIL I).

Perpetual Virginity of Our Lady

"Do What You Can, Pray for What You Cannot Do, and God Will Help You so that You Can" (Saint Augustine)

The Faith of the Church on the Holy Eucharist

Canons on the Most Holy Sacrament of the Eucharist

Session XIV of the Dogmatic Council of Trent

of November 25, 1551 (Denz. 883 to 893):

CANON 1.-If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

CANON 2.-If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood-the species Only of the bread and wine remaining-which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.

CANON 3.-If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.

CANON 4.-If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but (are there) only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true Body of the Lord remaineth not; let him be anathema.

CANON 6.-If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of holy church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolators; let him be anathema.

CANON 7.-If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honour to the sick; let him be anathema.

CANON 8.-lf any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.

CANON 9.-If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church; let him be anathema.

CANON 10.-If any one saith, that it is not lawful for the celebrating priest to communicate himself; let him be anathema.

CANON 11.-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, when a confessor may be had, 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.

*NOTE OF THE EDITORIAL: In cases of real emergency, when there is no possibility to go to Confession individually for lack of time, such as when an army goes to war or a ship sinks, with a previous Act of Contrition and purpose of amendment, the priest proceed to a collective absolution with the condition that the faithful go to Confession individually afterwards, if they’re still alive. Unfortunately today's Modernism proceeds to apply it in common situations unduly. For example: It is not a basis for doing so the high number of faithful who attend Mass, as some Modernists abusively and sacrilegiously claim.

The Deposit of Faith is Unchangeable

"The doctrine of Faith that God has revealed, was not proposed to the minds of men as a philosophical discovery to be perfected, but as the divine deposit, entrusted to the Spouse of Christ that she might faithfully keep it and infallibly define it. Consequently, the meaning of the sacred dogmas which must always be preserved, is that which our Holy Mother the Church has determined. Never is it permissible to depart from this in the name of a deeper understanding" (First Vatican Council. Dogmatic Constitution Dei Filius, Dz.1800).