The Eucharist is :Protestant Theology & Catholic Doctrines by patrick j miron / "vs" Correct Bible commentary

The Eucharist is :Protestant Theology & Catholic Doctrines by patrick j miron

Protestant Theology & Catholic Doctrines

Exposed to cover & discover the “Naked Truth“... Catholic responses to the Booklet: “Answers to my Catholic Friends” by Thomas F. Heinze   Part 2

A Catholic reply to Protestant “[mis]- Understandings” Part 2

“Do the Bread and Wine Become Christ Body and Blood”?

My dear friends in Christ,

Allow me to please set a platform for this part of the discussion. I do not exaggerate one iota when I claim

that this topic, while wrongly understood, is nevertheless a well thought out and formulated thesis. It is draconian in nature because it attempts to place a STAKE  into the very heart, body, mind and soul of the entirety of our Catholic beliefs. If one is unable to defend this issue,  of Christ “Real Presence, one is unable to defend Catholism in total. They win; we lose! …WHY?

1324 The Eucharist is "the source and summit of the Christian life." "The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch." [Sacrifice]

1074 "The liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows." It is therefore the privileged place for catechizing the People of God. "Catechesis is intrinsically linked with the whole of liturgical and sacramental activity, for it is in the sacraments, especially in the Eucharist, that Christ Jesus works in fullness for the transformation of men."

Catholics Reply:

I shall include my comments directly under his, comments, in order to make it an easy reference to each specific point that Thomas has raised. This is indeed a well thought out position.




 BUT is proves clearly and without discussion that it is based ONLY on only human logic. No credit is given to Jesus as  a all- Good-God; able to do ANY GOOD THING.


 If in FACT, the Catholic position is correct; then this becomes the GREATEST POSSIBLE GOOD in the entire history of the Universe.

I’m finding it beneficial to keep reminding myself that Thomas too, like us is a Baptized Christian. A Brother in Christ, and that this is not a direct assault on us personally. It is evident the he loves, and in his own way is serving God.


Patrick j miron religious opinion :


It is also evident that my understanding of God limiting Protestant understanding is too correct.








While the arguments are well thought out, and a bit different than the normal Protestant explanation; based on John 6: selected verses; 35-69,  there clearly is lacking the depth of understanding of God’s very Nature and the precise reason for human existence and how they necessarily relate as expressed within the Bible itself. God’s basis for imposing such a penalty is::

Matt. 25: 27-29 …“So take the talent from him, and give it to him who has the ten talents. … For to every one who has will more be given, and he will have abundance; but from him who has not, even what he has will be taken away” All those who are “given more “ [Baptized], will be held to a far more critical evaluation by God., as the Holy Spirit is AVAILABLE to them for guidance.

 

 

Ed. note ,

1 cor 11: Verse 16

[16] But if any man seem to be contentious, we have no such custom, neither the churches of God.

We have no such custom here, nor any of the other churches of God - The several churches that were in the apostles' time had different customs in things that were not essential; and that under one and the same apostle, as circumstances, in different places, made it convenient. And in all things merely indifferent the custom of each place was of sufficient weight to determine prudent and peaceable men.

Yet even this cannot overrule a scrupulous conscience, which really doubts whether the thing be indifferent or no. But those who are referred to here by the apostle were contentious, not conscientious, persons.

Verse 18

[18] For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

In the church — In the public assembly.

I hear there are schisms among you; and I partly believe it —

That is, I believe it of some of you. It is plain that by schisms is not meant any separation from the church, but uncharitable divisions in it; for the Corinthians continued to be one church; and, notwithstanding all their strife and contention, there was no separation of any one party from the rest, with regard to external communion. And it is in the same sense that the word is used,

1 Corinthians 1:10; 1 Corinthians 12:25; which are the only places in the New Testament, beside this, where church schisms are mentioned.

Therefore, the indulging any temper contrary to this tender care of each other is the true scriptural schism.

This is, therefore, a quite different thing from that orderly separation from corrupt churches which later ages have stigmatized as schisms; and have made a pretence for the vilest cruelties, oppressions, and murders, that have troubled the Christian world.

Both heresies and schisms are here mentioned in very near the same sense; unless by schisms be meant, rather, those inward animosities which occasion heresies; that is, outward divisions or parties:

 so that whilst one said, "I am of Paul," another, "I am of Apollos," this implied both schism and heresy. So wonderfully have later ages distorted the words heresy and schism from their scriptural meaning.

 Heresy is not, in all the Bible, taken for "an error in fundamentals," or in anything else; nor schism, for any separation made from the outward communion of others.

 Therefore, both heresy and schism, in the modern sense of the words, are sins that the scripture knows nothing of; but were invented merely to deprive mankind of the benefit of private judgment, and liberty of conscience.

Verse 19

[19] For there must be also heresies among you, that they which are approved may be made manifest among you.

There must be heresies — Divisions.

Among you — In the ordinary course of things; and God permits them, that it may appear who among you are, and who are not, upright of heart.

Verse 20

[20] When ye come together therefore into one place, this is not to eat the Lord's supper.

Therefore — That is, in consequence of those schisms.

It is not eating the Lord's supper — That solemn memorial of his death; but quite another thing.

Verse 21

[21] For in eating every one taketh before other his own supper: and one is hungry, and another is drunken.

For in eating what ye call the Lord's supper, instead of all partaking of one bread, each person brings his own supper, and eats it without staying for the rest. And hereby the poor, who cannot provide for themselves, have nothing; while the rich eat and drink to the full just as the heathens use to do at the feasts on their sacrifices.

Verse 22

[22] What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not What shall I say to you? shall I praise you in this? I praise you not.

Have ye not houses to eat and drink your common meals in? or do ye despise the church of God - Of which the poor are both the larger and the better part. Do ye act thus in designed contempt of them?

Verse 23

[23] For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

I received — By an immediate revelation.

Verse 24

[24] And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

This is my body, which is broken for you —

 That is, this broken bread is the sign of my body, which is even now to be pierced and wounded for your iniquities.

Take then, and eat of, this bread, in an humble, thankful, obediential remembrance of my dying love; of the extremity of my sufferings on your behalf, of the blessings I have thereby procured for you, and of the obligations to love and duty which I have by all this laid upon you.

Verse 25

[25] After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

After supper — Therefore ye ought not to confound this with a common meal.

Do this in remembrance of me — The ancient sacrifices were in remembrance of sin: this sacrifice, once offered, is still represented in remembrance of the remission of sins.

Verse 26

[26] For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.

Ye show forth the Lord's death — Ye proclaim, as it were, and openly avow it to God, and to all the world.

Till he come — In glory.

Verse 27

[27] Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

Whosoever shall eat this bread unworthily —

That is, in an unworthy, irreverent manner; without regarding either Him that appointed it, or the design of its appointment. Shall be guilty of profaning that which represents the body and blood of the Lord.

Verse 28

[28] But let a man examine himself, and so let him eat of that bread, and drink of that cup.

But let a man examine himself —

Whether he know the nature and the design of the institution, and whether it be his own desire and purpose throughly to comply therewith.

Verse 29

[29] For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

For he that eateth and drinketh so unworthily as those Corinthians did, eateth and drinketh judgment to himself - Temporal judgments of various kinds, 1 Corinthians 11:30.

 Not distinguishing the sacred tokens of the Lord's body - From his common food.

Verse 30

[30] For this cause many are weak and sickly among you, and many sleep.

For this cause — Which they had not observed.

Many sleep — In death.

Verse 31

[31] For if we would judge ourselves, we should not be judged.

If we would judge ourselves — As to our knowledge, and the design with which we approach the Lord's table.

We should not be thus judged — That is, punished by God.

Verse 32

[32] But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

When we are thus judged, it is with this merciful design, that we may not be finally condemned with the world.

Verse 33

[33] Wherefore, my brethren, when ye come together to eat, tarry one for another.

 

 

 

 

The Forbidden Book - History of The English Bible, catholic bible Patrick j miron

500 years after the council of trent- How's that working for you?? how is hope and change working 4 you ?

The Blasphemy of 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.

 

Council of Trent// The council, however, failed to heal the schism that had sundered the Western Christian church.

Council of Trent, 19th ecumenical council of the Roman Catholic church (1545–63),

 highly important for its sweeping decrees on self-reform and for its dogmatic definitions that clarified virtually every doctrine contested by the Protestants. Despite internal strife, external dangers, and two lengthy interruptions, the council played a vital role in revitalizing the Roman Catholic church in many parts of Europe.


Though Germany demanded a general council following the excommunication of the German Reformation leader Martin Luther, Pope Clement VII held back for fear of renewed attacks on his supremacy. France, too, preferred inaction, afraid of increasing German power. Clement’s successor, Paul III, however, was convinced that Christian unity and effective church reform could come only through a council. After his first attempts were frustrated, he convoked a council at Trent (northern Italy), which opened on Dec. 13, 1545.


Period I (1545–47): When an emotional crisis developed as the council opened (some urging immediate reform and others urging clarification of Catholic doctrines), a compromise was reached whereby both topics were to be treated simultaneously. The council then laid the groundwork for future declarations: the Niceno-Constantinopolitan Creed was accepted as the basis of Catholic faith; the canon of Old and New Testament books was definitely fixed; tradition was accepted as a source of faith; the Latin Vulgate was declared adequate for doctrinal proofs; the number of sacraments was fixed at seven; and the nature and consequences of original sin were defined. After months of intense debate, the council ruled against Luther’s doctrine of justification by faith alone: man, the council said, was inwardly justified by cooperating with divine grace that God bestows gratuitously. By enjoining on bishops an obligation to reside in their respective sees, the church effectively abolished plurality of bishoprics. Political problems forced the council’s transfer to Bologna and finally interrupted its unfinished work altogether.



Period II (1551–52): Before military events forced a second adjournment of the council, the delegates finished an important decree on the Eucharist that defined the Real Presence of Christ in opposition to the interpretation of Huldrych Zwingli, the Swiss Reformation leader, and the doctrine of transubstantiation as opposed to that of Luther. The sacrament of penance was extensively defined, extreme unction (later, the anointing of the sick) explained, and decrees issued on episcopal jurisdiction and clerical discipline. German Protestants, meanwhile, were demanding a reconsideration of all the council’s previous doctrinal decrees and wanted a statement asserting that a council’s authority is superior to that of the pope.


Period III (1562–63): Pope Paul IV (1555–59) was opposed to the council, but it was reinstated by Pius IV (1559–65). The arrival of French bishops reopened the explosive question regarding the divine basis for the obligations of bishops to reside in their sees. When peace was restored, the council defined that Christ is entirely present in both the consecrated bread and the consecrated wine in the Eucharist but left to the pope the practical decision of whether or not the chalice should be granted to the laity. It defined the mass as a true sacrifice; issued doctrinal statements on holy orders, matrimony, purgatory, indulgences, and the veneration of saints, images, and relics; and enacted reform decrees on clerical morals and the establishment of seminaries.
 


Pius IV confirmed the council’s decrees in 1564 and published a summary of its doctrinal statements; observance of disciplinary decrees was imposed under sanctions. In short order the catechism of Trent appeared, the missal and breviary were revised, and eventually a revised version of the Bible was published. By the end of the century, many of the abuses that had motivated the Protestant Reformation had disappeared, and the Roman Catholic church had reclaimed many of its followers in Europe.

The council, however, failed to heal the schism that had sundered the Western Christian church.

Council of Trent: Canons on Justification. "vs" patrick j miron

Council of Trent: Canons on Justification.

by Matt Slick
Lutheranism was growing strong in the 1500's.  In response to this, the Roman Catholic church convened the Council of Trent in November of 1544 in an attempt to counter the doctrines raised and supported by the Reformers.  The official opening of the council was on Dec. 13, 1545 and was closed on Dec. 14, 1563.  The council delivered many statements on various subjects.  These Canons have never been denied by the Roman Catholic Church.
Following are several of the doctrinal statements made on Justification at the council of Trent.  After each Canon are scriptures that contradict that Canon.  These scriptures are linked to the KJV on CARM so you can click on them and read them in context.
Finally, you will see the word "anathema" used many times by the Council.  This means that those who disagree with the doctrines of this Council are cursed.  In Gal. 1:8-9, the word "anathema" is used.  The curse must come from God.  Therefore, we conclude that according to Roman Catholicism, anyone who disagrees with the following Canons are cursed of God.  The Roman Catholic church excommunicates those under anathema.  In other words, excommunication means being outside the Christian church.  Being outside the church means you are not saved.
In spite of what Catholicism states, the Bible speaks differently.  Following each Canon is a list of appropriate scriptures countering the Catholic position.

1. CANON 9:  "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." 
   1. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin," (Rom. 3:20).
   2. "Being justified freely by his grace through the redemption that is in Christ Jesus," (Rom. 3:24).
   3. "Therefore we conclude that a man is justified by faith without the deeds of the law," (Rom. 3:28).
   4. "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness," (Rom. 4:3).
   5. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ," (Rom. 5:1).
   6. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God," (Eph. 2:8).
   7. "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost," (Titus 3:5).
2. CANON 12:  "If any one shall say that justifying faith is nothing else than confidence in the divine mercy pardoning sins for Christ's sake, or that it is that confidence alone by which we are justified ... let him be accursed"
   1. "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name," (John 1:12).
   2. "Therefore we conclude that a man is justified by faith without the deeds of the law," (Rom. 3:28).
   3. 'For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness," (Rom. 4:3).
   4. "Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. ²⁶For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; ²⁷Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once, when he offered up himself," (Heb. 7:25-27).
   5. "For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day," (2 Tim. 1:12).
3. Canon 14: "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."
   1. "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness," (Rom. 4:3).
   2. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ," (Rom. 5:1).
4. Canon 23: "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."
   1. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him," (John 3:36).
   2. "And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day," (John 6:40).
   3. "And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand," (John 10:28).
   4. "That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord," (Rom. 5:21).
   5. "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us," (1 John 2:19).
   6. "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God," (1 John 5:13).
5. Canon 24:  "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."
   1. "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? ²This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? ³Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?" (Gal. 3:1-3).
   2. "Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. ²Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. ³For I testify again to every man that is circumcised, that he is a debtor to do the whole law," (Gal. 5:1-3).
6. Canon 30:  "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."
   1. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ," (Rom. 5:1).
   2. "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; ¹⁴Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross," (Col. 2:13-14).
7. Canon 33:  "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.
   1. This council declares that if anyone disagrees with it, they are damned.

- Losing My Religion training with prophetic patrick j miron

Laughing about the training with Patrick J Miron , now i know it all!!

After training and listening to Patrick J Miron you will find it easer to look -down - on- the beliefs- of other people -- And feel good about it