Lateran Council IV (Ecumenical XII)…

…judges Francis’ idea that it is no longer necessary to declare one’s sins to a confessor to be pardoned

  • Let everyone of the faithful confess all his sins at least once a year

Let everyone of the faithful of both sexes, after he has arrived at the years of discretion, alone faithfully confess all his sins at least once a year to his own priest. (Denzinger-Hünermann 812. Lateran Council IV, The Obligation of making confession and of its not being revealed, Ch. 21, 1215)

…judges Francis’ idea on God judging us by loving us

  • Christ will come to judge the living and the dead, and will render to each according to his works: the wicked as well as to the elect

[Firmly we believe and we confess simply that the true God] to come at the end of time, to judge the living and the dead, and to render to each according to his works, to the wicked as well as to the elect, all of whom will rise with their bodies which they now bear, that they may receive according to their works, whether these works have been good or evil, the latter everlasting punishment with the devil, and the former everlasting glory with Christ. (Denzinger-Hünermann 801. Council of Lateran IV, Ch. 1, The Catholic Faith, November 11–30, 1215)

…judges Francis’ idea that catholics and muslims adore the same God

  • Revelation that was begun in the Old Testament and reached its fullness in Christ

This Holy Trinity according to common essence undivided, and according to personal properties distinct, granted the doctrine of salvation to the human race, first through Moses and the holy prophets and his other servants according to the most methodical disposition of the time. And finally the only begotten Son of God, Jesus Christ, incarnate by the whole Trinity in common, conceived of Mary ever Virgin with the Holy Spirit cooperating, made true man, formed of a rational soul and human flesh, one Person in two natures, clearly pointed out the way of life. (Denzinger-Hünermann 800-801. Lateran Council IV 1215: Ecumenical XII, The Catholic Faith, November 11-30, 1215)

…judges Francis’ idea on the immortality of the soul

  • All receive according to their works, good or evil

And although He according to divinity is immortal and impassible, the very same according to humanity was made passible and mortal, who, for the salvation of the human race, having suffered on the wood of the Cross and died, descended into hell, arose from the dead and ascended into heaven. But He descended in soul, and He arose in the flesh, and He ascended equally in both, to come at the end of time, to judge the living and the dead, and to render to each according to his works, to the wicked as well as to the elect, all of whom will rise with their bodies which they now bear, that they may receive according to their works, whether these works have been good or evil, the latter everlasting punishment with the devil, and the former everlasting glory with Christ. (Denzinger-Hünermann 801. Lateran Council IV (1215 AD) – Ecumenical XII (against the Albigensians, Joachim, Waldensians, etc.)

…judges Francis’ idea on the role of non-christian religions

  • Outside of the Church no one is saved

One indeed is the universal Church of the faithful, outside which no one at all is saved. (Denzinger-Hünermann 802. Lateran Council IV, 1215, Ch. 1, the Catholic Faith)

…judges Francis’ idea on Christ at the Final Judgment

  • God is to judge the living and the dead

[Firmly we believe and we confess simply that the true God …] is to come at the end of time, to judge the living and the dead, and to render to each according to his works, to the wicked as well as to the elect, all of whom will rise with their bodies which they now bear, that they may receive according to their works, whether these works have been good or evil, the latter everlasting punishment with the devil, and the former everlasting glory with Christ. (Denzinger-Hünermann 801. Lateran Council IV. Definition against the Albigensians, ch.1 The Catholic Faith, November 11-30, 1215)

…judges Francis’ idea of the Roman Curia

  • The primacy of power

Renewing the ancient privilege of the patriarchal sees, with the approval of the sacred universal synod, we sanction that after the Roman Church, which by the ordering of the Lord before all others holds the first place of ordinary power as the mother and teacher of all the faithful of Christ, the (Church of) Constantinople holds the first, Alexandria the second, Antioch the third, and Jerusalem the fourth place. (Denzinger-Hünermann 811. Lateran Council IV, November 11-30, 1215)

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