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>1. It is a heretical opinion, but a common one, that the sacraments of the New Law give pardoning grace to those who do not set up an obstacle.
>2. To deny that in a child after baptism sin remains is to treat with contempt both Paul and Christ.
>3. The inflammable sources of sin, even if there be no actual sin, delay a soul departing from the body from entrance into heaven.
>4. To one on the point of death imperfect charity necessarily brings with it great fear, which in itself alone is enough to produce the punishment of purgatory, and impedes entrance into the kingdom.
>5. That there are three parts to penance: contrition, confession, and satisfaction, has no foundation in Sacred Scripture nor in the ancient sacred Christian doctors.
>6. Contrition, which is acquired through discussion, collection, and detestation of sins, by which one reflects upon his years in the bitterness of his soul, by pondering over the gravity of sins, their number, their baseness, the loss of eternal beatitude, and the acquisition of eternal damnation, this contrition makes him a hypocrite, indeed more a sinner.
>7. It is a most truthful proverb and the doctrine concerning the contritions given thus far is the more remarkable: "Not to do so in the future is the highest penance; the best penance, a new life."
>8. By no means may you presume to confess venial sins, nor even all mortal sins, because it is impossible that you know all mortal sins. Hence in the primitive Church only manifest mortal sins were confessed.
>9. As long as we wish to confess all sins without exception, we are doing nothing else than to wish to leave nothing to God's mercy for pardon.
>10. Sins are not forgiven to anyone, unless when the priest forgives them he believes they are forgiven; . . .
>2. To deny that in a child after baptism sin remains is to treat with contempt both Paul and Christ.
>3. The inflammable sources of sin, even if there be no actual sin, delay a soul departing from the body from entrance into heaven.
>4. To one on the point of death imperfect charity necessarily brings with it great fear, which in itself alone is enough to produce the punishment of purgatory, and impedes entrance into the kingdom.
>5. That there are three parts to penance: contrition, confession, and satisfaction, has no foundation in Sacred Scripture nor in the ancient sacred Christian doctors.
>6. Contrition, which is acquired through discussion, collection, and detestation of sins, by which one reflects upon his years in the bitterness of his soul, by pondering over the gravity of sins, their number, their baseness, the loss of eternal beatitude, and the acquisition of eternal damnation, this contrition makes him a hypocrite, indeed more a sinner.
>7. It is a most truthful proverb and the doctrine concerning the contritions given thus far is the more remarkable: "Not to do so in the future is the highest penance; the best penance, a new life."
>8. By no means may you presume to confess venial sins, nor even all mortal sins, because it is impossible that you know all mortal sins. Hence in the primitive Church only manifest mortal sins were confessed.
>9. As long as we wish to confess all sins without exception, we are doing nothing else than to wish to leave nothing to God's mercy for pardon.
>10. Sins are not forgiven to anyone, unless when the priest forgives them he believes they are forgiven; . . .
