Frank Kelly's Many Spiritual Gifts

5-5 WAS PETER THE FIRST POPE ? - Debate -Martin -vs- Pacwa 'vs' patrick j miron

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Obama May Cancel 2012 Elections!(1 of 2)Dr. Jerome Corsi

MEMRI: American Al-Qaeda Operative Adam Gadahn: Muslims Should Fight America Even If It Is Not at War with Islam; Warns: Tomorrow, American Muslims Are "Going to Be Killed in New York and Los Angeles. Get Ready for the Holocaust"

MEMRI: American Al-Qaeda Operative Adam Gadahn: Muslims Should Fight America Even If It Is Not at War with Islam; Warns: Tomorrow, American Muslims Are "Going to Be Killed in New York and Los Angeles. Get Ready for the Holocaust"

Languedoc   Intro   to See   to Do   Holidays   Wine   Languedoc Life   Getting There   Property   History   Cathars   Cathar Castles   Geography   Weather   More Info Cathars and Cathar Beliefs in the Languedoc Afrikaans Kathaar, Catalan càtar, Czech Albigenstí, German Katharer, Eesti Katarid, Spanish Catarismo, Esperanto Katarismo, French Cathares, Italian Catari, Dutch Katharen, Norwegian Katarer, Polish Katarzy, Portuguese Catarismo, Slovenian Albigénstvo, Finnish Kataarit, Swedish Katarer. The Cathars were a religious group who appeared in Europe in the eleventh century, their origins something of a mystery though there is reason to believe their ideas came from Persia by way of the Byzantine Empire, the Balkans and Northern Italy.  Records from the Roman Catholic Church mention them under various names and in various places.  Catholic theologians debated with themselves for centuries whether Cathars were Christian heretics or whether they were not Christians at all.  The question is apparently still open. Roman Catholics still refer to Cathar belief as "the Great Heresy" though the official Catholic position is that Catharism is not Christian at all. Cathars believed in two principles, a good creator god and his evil adversary (much like God and Satan of mainstream Christianity). Cathars called themselves Christians; their neighbours distinguished them as "Good Christians". The Catholic Church called them Albigenses, or less frequently Cathars. Cathars maintained a Church hierarchy and practiced a range of ceremonies, but rejected any idea of priesthood or the use of church buildings. They divided into ordinary believers who led ordinary medieval lives and an inner Elect of Parfaits (men) and Parfaites (women) who led extremely ascetic lives yet still worked for their living - generally in itinerant manual trades like weaving. Cathars believed in reincarnation and refused to eat meat or other animal products. They were strict about biblical injunctions - notably those about living in poverty, not telling lies, not killing and not swearing oaths. Basic Cathar tenets led to some surprising logical implications. For example they largely regarded men and women as equals, and had no doctrinal objection to contraception, euthanasia or suicide. In some respects the Cathar and Catholic Churches were polar opposites. For example the Cathar Church taught that all non-procreative sex was better than any procreative sex. The Catholic Church taught - and still teaches - exactly the opposite. Both positions produced interesting results. Following their tenet, Catholics concluded that masturbation was a far greater sin than rape, as mediaeval penitentials confirm. Following their principles, Cathar could deduce that sexual intercourse between man and wife was more culpable than homosexual sex. In the Languedoc, famous at the time for its high culture, tolerance and liberalism, the Cathar religion took root and gained more and more adherents during the twelfth century.  By the early thirteenth century Catharism was probably the majority religion in the area, supported by the nobility as well as the common people. This was yet another annoyance to the Roman Church which considered the feudal system to be divinely ordained as the natural order (Cathars disliked the feudal system because it depended on oath taking).  In open debates with leading Catholic theologians Cathars seem to have come out on top. This was embarrassing for the Roman Church, not least because they had fielded the best professional preachers in Europe against what they saw as a collection of uneducated weavers and other manual workers. Worse still a number of Catholic priests had become Cathar adherents (Catharism was a religion that seems to have appealed especially to the theologically literate. Whole Cathedral chapters are known to have defected, as they did for example at Orleans).  Worse, the Catholic Church was held up to public ridicule (some of the richest men in Christendom, bejewelled, dressed in finery, and preaching poverty, provided an irresistible target even to contemporary Catholics in the Languedoc). Worst yet, Cathars refused to pay tithes to the Catholic Church. The Cathar view of the Catholic Church was as bleak as the Catholic Church's view of the Cathar Church. On the Cathar side it manifested itself in ridiculing Catholic doctrine and practices, and characterising the Catholic Church as the "Church of Wolves". The Catholics accused Cathars of heresy or apostasy and said they belonged to the "Synagogue of Satan". The Catholic side created some striking propaganda. When the propaganda proved only partly successful, there was only one option left - a crusade - the Albigensian Crusade. The Pope, Innocent III, called a formal Crusade against the Cathars of the Languedoc, appointing a series of military leaders to head his Holy Army. The first was a Cistercian abbot (Arnaud Amaury) now best remembered for his command at Béziers "Kill them all. God will know his own". The second was Simon de Montfort now remembered as the father of another Simon de Montfort, a prominent figure in English parliamentary history.  The war against the Cathars of the Languedoc continued for two generations. In the later phases the Kings of France would take over as leaders of the crusade, which thus became a Royal Crusade.   Click here to go to a page on the Heraldry of the Languedoc, including the coats of arms of the Crusaders. From 1208, a war of terror was waged against the indigenous population and their rulers: Raymond VI of Toulouse,  Raymond-Roger Trencavel, Raymond Roger of Foix in the first generation and Raymond VII of Toulouse, Raymond Trencavel II, and Roger Bernard II of Foix in the second generation. During this period an estimated 500,000 Languedoc men women and children were massacred - Catholics as well as Cathars. The Counts of Toulouse and their allies were dispossessed and humiliated, and their lands annexed to France.  Educated and tolerant Languedoc rulers were replaced by relative barbarians;  Dominic Guzmán (later Saint Dominic) founded the Dominican Order and soon afterwards the Inquisition, manned by his Dominicans, was established explicitly to wipe out the last vestiges of resistance. Persecutions of Languedoc Jews and other minorities were initiated;  the culture of the troubadours was lost as their cultured patrons were reduced to wandering refugees known as faidits. Their characteristic concept of "paratge", a whole sophisticated world-view, was almost destroyed, leaving us a pale imitation in our idea of chivalry. Lay learning was discouraged and the reading of the bible became a capital crime. Tithes were enforced. The Languedoc started its long economic decline to become the poorest region in France;  and the language of the area, Occitan, began its descent from the foremost literary language in Europe to a regional dialect, disparaged by the French as a patois.  At the end of the extermination of the Cathars, the Roman Church had proof that a sustained campaign of genocide can work. It also had the precedent of an internal Crusade within Christendom, and the machinery of the first modern police state that could be wheeled out for the Spanish Inquisition, and again for later Inquisitions and genocides.  Voltaire observed that "there was never anything as unjust as the war against the Albigensians". Catharism is often said to have been completely eradicated by the end of the fourteenth century.  Yet there are more than a few vestiges even today, apart from the enduring memory of Cathar "martyrdom" and the ruins of the famous "Cathar castles", including the Château of Montségur ( Montsegùr). There are even Cathars alive today, or at least people claiming to be modern Cathars.  There is a flourishing, if largely superficial, Cathar tourist industry in the Languedoc, and especially in the Aude département. As we see the eight-hundredth anniversary of important events, more and more memorials are springing up on the sites of massacres. There is also an increasing community of historians and other academics engaged in serious Cathar studies. Interestingly, to date, the deeper scholars have dug, the more they have vindicated Cathar claims to represent a survival of the Earliest Christian Church. Arguably just as interesting, Protestant ideas share much in common with Cathar ideas, and there is some reason to believe that early reformers were aware of the Cathar tradition. Even today some Protestant Churches claim a Cathar heritage. Tantalisingly, weavers were commonly accused of spreading Protestant ideas in the fifteenth and sixteenth centuries, just as their antecedents in the same trade had been accused of spreading Cathar ideas in Medieval times. It can even be argued that in many respects Roman Catholic ideas have shifted over the centuries ever further from the Church's medieval teaching and ever closer to Cathar teaching. Click on the links on the menu below for more information on all aspects of the Cathars (or Cathari). Click on the following link to read a short introductory article about Cathars and the Crusade against them Click on the following link for recommended Books on the Cathars on the following link for the (largely imaginary) role of the Cathars in the various mysteries of the Languedoc   Two great writers: one sympathetic to the Cathars, one hostile to them: Voltaire. Click on the following link to read an anotated English translation of Voltaire's account of the Crusade against the Cathars of the Languedoc Belloc. Click on the following link to read an anotated version of Hilaire Belloc, The Albigensian Attack, Chapter Five of The Great Heresies If you want to cite this website in a book or academic paper, you will need the following information: Author: James McDonald. Title: Cathars and Cathar Beliefs in the Languedoc url: http://www.cathar.info Date last modified: 17 January 2012 If you want to link to this site please see How to link to us    Back to: History in the Languedoc Next Section: Geography in the Languedoc    What did Cathars believe ? Important Events in Catharism Crusaders and their arms Cathar Believers Role of the Church: Cistercians & Dominicans The Cathar Elect Cathar Views of Catholic Belief Cathar Ceremonies Catholic Views of Cathar Belief The Cathar Hierarchy What was the Albigensian Crusade ? Catholic Propaganda Implications of Cathar Beliefs Who led the Crusade ? Cathar Vindications Where did Catharism come from ? Who's Who in the Cathar wars The Cathar Legacy Cathar Terminology The Papal Inquisition Do Cathars still exist ? Cathar Martyrdom Who were the Counts of Toulouse ? More about Cathars Cathar Castles Medieval Warfare Books on the Cathars & Catharism Languedoc Home      About midi-france.info      Site Map      Links      Contact Webmaster      Copyright and Legal      Search site for:

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Penthouse in France Penthouse for vacation letting in the heart of Carcassonne in the South of France. Minutes away from numerous historic attractions. Ideal base for Languedoc holidays.

Languedoc Gîte Self catering rental accommodation in the South of France located in a pretty market town in the Languedoc near to Rennes-le-Château.

Real Standards Standard Poodles for sale in the South of France. Photographs of earlier litters. Good water retrievers and working dogs.

Aude Cottage Village house in the heart of Cathar Country in the Languedoc, newly refurbished. Self catering. Walking, cycling, wildlife, Cathar history.

Rennes-le-Château Kabbalah, Inquisition, Knights Templar, Priory of Sion, Holy Grail, Troubadours, Sacred Geometry, Gnostics, The Shroud of Turin, Ark of the Covenant, Voynich Manuscript

Scott Hahn- Where is the Eucharistic Sacrifice in the Bible?

Speaking in Tongues

Church History in 4 minutes

Henry Gruver's latest video--REPENT- john the baptism

16x9 - Angels and Demons: Exorcism Investigation [Part 1]

16x9 - Angels and Demons: Exorcist reveals all [Part 2]-training commentary patrick j miron

roman catholic training with patrick j miron

Thomas [and most Protestants] 

 are not recognizing what the Bible ACTUALLY say’s about the Catholic Church teachings Authoritatively, 

because it alone is Christ Own Church, 

and the One set of faith-beliefs taught and protected by God himself. 

The issue is further solidified by the fact that the Bible remains

 a Catholic Book, in collection, and in origin of the entire New Testament

 which explains then why God ONLY guides the CC in granting His “FULL TRUTH“,

 and CORRECT UNDERSTANDING of His Word.

It is extremely important; even vital to recognize that the Protestant claim that the bible; for them, “acts for “as their “god,” 

 This is based on a complete and total falsehood. 

Because God” is not with "them" in the same manner

 He IS with us Catholics.

The Bible Alone” then acts as the “only and final authority“,

 leading Protestants to consistent errors and numerous disagreements within even there own non-catholic ranks.”

 YET that same “final authority” is NOT fully accepted, and is often rejected, with amazing consistently, as “common self- selectively” is regularly applied on all of their following positions which are taught in the Bible.

1. Only One God; 

 Only One set of Faith beliefs, 

 and Only one church approved,

 guided and guarded organization as was set up by Christ. 

[John 14:16-17; John 17:15-19; John 20-19-22; Matt. 28:16-20, Matt. 16:18-19].

2. The Primacy of Peter. Jesus gave the key’s to heavens access to Peter and the CC alone.

3. The denial of the proper place and absolute need for the CC as The Primary and Guided Teacher chosen by God

4. The essential Role of grace , especially “sacramental grace“ in BOTH Faith and salvation

5. Salvation issues and how salvation might be possible [clearly NOT OSAS] which denies God’s Divinity and humanities freewill, mind and intellect.

6. Predestination as part of salvation is NOT God’s way [nor the bibles, IF correctly understood.

7. The Seven Sacraments ALL instituted by Christ [explicitly or implicitly] for our benefit.

8. Forgiveness of Sins and how it  MUST happen, because God Himself say’s so.

9. That reading the Bible while a good thing;

 

 

OFTEN

 

[as evidenced by the MULTITUDE of Protestant denominations and varying faith-beliefs] ;

 

 

 

 is dangerous

 

when not done in full-accord with

 

the One Authority guided and honored by God; thee CC.

Robert DeGrandis SSJ - KEYS 2 THE KINGDOM-- GOD --IS --LOVE

scripture understanding with father robert --- learn the difference ---"vs" patrick j miron-- the keys of love only given to the catholic church

O. Robert DeGrandis SSJ - Przyjąć Dar Proroctwa-- numbers 11;29-baptised in the Holy Spirit

baptised in the Holy Spirit-- evidence

Healings and Measures of Faith

1/5 Secret Files of the Inquisition

Patrick j miron and da--- 2-- the Council of Trent-- from the inquisition

The Inquisition was a Roman Catholic tribunal for discovery and punishment of heresy, which was marked by the severity of questioning and punishment and lack of rights afforded to the accused.

 

 

the Council of Trent

The Sixth Session

JUSTIFICATION CANONS

CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.

Note: This starts off nice, but is a trap.

CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.

CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.

CANON IV.-If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.

CANON V.-If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.

CANON VI.-If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.

CANON VII.-If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.

CANON VIII.-If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.

CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

CANON X.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.

CANON XI.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

CANON XIII.-If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.

CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.

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 XVI.-If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.

CANON XVII.-If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; 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 XIX.-If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.

CANON XX.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.

CANON XXI.-If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.

CANON XXII.-If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.

CANON XXIII.-lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.

CANON XXIV.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.

CANON XXV.-If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; 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 XXVII.-If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.

CANON XXVIII.-If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; 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.

CANON XXXII.-If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.

CANON XXXIII.-If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

 

ON THE SACRIFICE OF THE MASS.

CANON I.--If any one saith, that in the mass a true and proper sacriflce is not offered to God; or, that to be offered is nothing else but that Christ is given us to eat; let him be anathema.

CANON II.--If any one saith, that by those words, Do this for the commemoration of me (Luke xxii. 19), Christ did not institute the apostles priests; or, did not ordain that they, and other priests should offer His own body and blood; let him be anathema.

CANON III.--If any one saith, that the sacrifice of the mass is only a sacrifice of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice consummated on the cross, but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let him be anathema.

CANON IV.--If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from; let him be anathema.

CANON V.--If any one saith, that it is an imposture to celebrate masses in honour of the saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.

CANON VI.--If any one saith, that the canon of the mass contains errors, and is therefore to be abrogated; let him be anathema.

CANON VII.--If any one saith, that the ceremonies, vestments, and outward signs, which the Catholic Church makes use of in the celebration of masses, are incentives to impiety, rather than offices of piety; let him be anathema.

CANON VIII.--If any one saith, that masses, wherein the priest alone communicates sacramentally, are unlawful, and are, therefore, to be abrogated; let him be anathema.

CANON IX.--If any one saith, that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to be mixed with the wine that is to be offered in the chalice, for that it is contrary to the institution of Christ; let him be anathema.

 

 

The Thirteenth Session

ON THE MOST HOLY SACRAMENT OF THE EUCHARIST

CANON I.-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 lI.-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 III.-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 IV.-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 V.-If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or, that other effects do not result therefrom; let him be anathema.

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

CANON 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, 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.