Regulae ad Orthodoxe Sentiendum cum Ecclesia

Regulae ad Orthodoxe Sentiendum cum Ecclesia

We should always be ready and willing to follow the rules that help us truly align with the orthodox Church, the holy Bride of Christ. First, with all personal judgment set aside, one must always be ready and eager to obey the true Bride of Christ and our holy Mother, which is the orthodox, Catholic, and hierarchical Church. Second, it is fitting to praise the customary confession of sins made to a priest and the annual reception of the Holy Eucharist, at the very least, since it is more commendable to do so every eighth day, or at least once in any given month, while observing the necessary conditions for receiving the Sacrament. Third, it's important to encourage the faithful of Christ to frequently and devoutly attend the sacred Mass, or sacrifice, and also to listen to ecclesiastical hymns, psalms, and lengthy prayers in churches or outside of them; to also observe the set times for divine offices and any prayers we call the canonical hours. Fourth, to highly praise the state of religious life, and to prefer celibacy or virginity over marriage. Fifth, affirm the vows of religious life regarding the observance of chastity, poverty, and perpetual obedience, along with other works of perfection and supererogation. Where it should be noted that since the reason for the vow pertains to those things that lead to the perfection of the Christian life, other matters that rather divert from that perfection, such as business or marriage, should never allow the vow to be released. Sixth, to praise the relics, their veneration, and the invocation of the saints. Also, the pious stations, pilgrimages, indulgences, jubilees, and candles regularly lit in churches, along with other acts of devotion and piety. Seventh, we should praise the practice of abstinence and fasting, as it pertains to Lent, the four seasons, vigils, the sixth day of the week, the Sabbath, and other days dedicated to devotion: also, we should acknowledge the spontaneous afflictions of ourselves, which we call penances, not only those that are internal but also those that are external. Eighth, to praise also the constructions and adornments of the temples, as well as the images, as if for the sake of what they represent, is rightly to be honored. Ninth, affirm all the Church's teachings without any challenge; rather, be ready to defend against those who oppose them with well-reasoned arguments. Tenth, to diligently uphold the decrees, mandates, traditions, rites, and customs of the Fathers. However, if the integrity of morals is not found everywhere as it should be, anyone who speaks ill of it in public gatherings or in popular discourse only generates harm and scandal rather than offering any remedy or benefit; since nothing follows but irritation and the people's disparagement of their leaders and pastors. Therefore, we must temper ourselves against this kind of invective. Nevertheless, just as it is harmful for leaders to be absent and criticized by the people, so it is also more beneficial to privately admonish those who, if they wish, can remedy this evil; it seems worth the effort. Eleventh, many should engage with sacred doctrine, both that which is commonly referred to as Positive and that which is Scholastic. For just as it was the goal of the ancient Doctors, such as Jerome, Augustine, Gregory, and others like them, to inspire love and devotion to God, so it is also a particular aim of B. To Thomas, Bonaventure, the Master of Sentences, and other more recent theologians, it is necessary to convey and define the doctrines essential for salvation more precisely, as is fitting for their times and for posterity, to refute the errors of heresies. Indeed, such Doctors, who are of a later time, are not only endowed with an understanding of sacred Scripture and aided by the writings of ancient authors, but also, with the influx of divine light, they make good use of the decrees of councils, sanctions, and various constitutions of the holy Church for the benefit of our salvation. Twelfth, it is blameworthy and to be avoided for people who still live on earth to compare themselves (however praiseworthy) with the Saints and Blessed, saying: "This one is more learned than Saint Augustine; that one is another Saint Francis; he is equal to Saint Paul in holiness, or in some virtue he is not inferior, etc." Thirteenth, finally, we must be completely united and conform to the Catholic Church, so that if something appears white to our eyes, and the Church defines it as black, we must likewise declare that it is black. Undoubtedly, we must believe that the Spirit of our Lord Jesus Christ is the same as that of the orthodox Church, His Bride, by whom we are governed and directed toward salvation, and that there is no other God who once delivered the commandments of the Decalogue and who now instructs and governs the Church hierarchy. The fourteenth point to note is that, although it is absolutely true that no one can attain salvation unless they are predestined, we should speak about this matter with caution: lest, by overly extending the grace or predestination of God, we seem to exclude the powers of free will and the merits of good works; or conversely, lest by attributing too much to these, we diminish the importance of grace. For the fifteenth point, a frequent discussion about predestination should not take place: if it happens occasionally, it should be handled in such a way that no opportunity for error is given to the listening crowd, saying: if my salvation or damnation is already determined, whether I act poorly or well, it cannot happen otherwise; hence many tend to neglect good works and other aids to salvation. It also happens not infrequently that, due to excessive preaching and praise of faith, without any distinction or explanation added, the people may seize upon a reason to become sluggish regarding any good works that precede faith and follow the bond of charity. Seventeenth, it must not be overlooked that the preaching and teaching of God's grace should be emphasized to such an extent that a deadly error might creep into the minds of the listeners, denying our freedom of will. Therefore, it is indeed permissible to speak extensively about grace, as God inspires, but only to the extent that it brings greater glory to Him, especially in our times, which are so perilous; lest the use of free will and the effectiveness of good works be taken away. The eighteenth point is that, although it is highly commendable and useful to serve God out of pure love, nonetheless, the fear of divine majesty is greatly to be recommended. Moreover, this fear is not only the one we call filial, which is pious and most holy, but also another kind, known as servile. Indeed, it is very useful and often necessary for a person to strive to rise promptly from mortal sin when it happens; from this, while we remain free and detached, the ascent to that filial fear of God, which is fully accepted by Him, will be easier, as it grants us a union of love with God and preserves it.