Page:Canons and Decrees of the Council of Trent Buckley.djvu/406

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XXV. The doctrine, which represents that the fear of punishments, in general, can only not be called evil, if at least it tends to restrain the hand, as if the fear itself of hell, which faith teaches, is to be inflicted on sin, is not in itself good and useful, as a supernatural gift, and a motive inspired by God preparing for the love of justice: False, rash, pernicious, injurious to the divine gifts, otherwise condemned, contrary to the doctrine of the Council of Trent, and also to the common understanding of the fathers, that it was necessary, according to the usual order of preparation for justice, that fear may enter first, through which charity may come fear the medicine, charity the health. (Ex. S. Aug. in Epist. Joan. c. 4, tract. 9, n. 4, 5; in Joan. Evang. tract. 41, n. 10; Euarratione in Psal. 127, n. 7; Sermone 157, de Verbis Apostoli, c. 13; Sermone 161, de Verbis Apostoli, n. 8; Sermone 349, de Caritate, n. 7.)

XXVI. The doctrine, which explodes as a Pelagian fable, that place of the dead (which the faithful designate by the name of the limbo of children) in which the souls of those dying with original sin alone are punished by the punishment of loss, without the punishment of fire;—just as if by this, that those who remove the penalty of fire would introduce that place and middle state, void of guilt and punishment between the kingdom of God and eternal damnation, such as the Pelagians fabled: False, rash, injurious to Catholic schools.

XXVII. The deliberation of the synod, in which under the pretext of adhesion to the ancient canons in case of doubtful baptism, it declares its purpose of leaving out mention of the conditional form: Rash, contrary to the practice, law, authority of the Church.