This is a big statement without any evidence being attached to it.…I ask because the CCC contradicts the Trent Catechism in parts.
To the OP. I’m not sure you’ll find a better answer to your question than this one. If you have specific examples of the discrepancies you’re seeing after your thorough study of both the documents of the council of Trent and the Catechism of the Catholic Church, then I’m sure there are folks here who can address each of the problems you’re seeing. But this answer from Joe 5859 seems to cover your general inquiry perfectly.The CCC does not contradict the Council of Trent and I would be highly suspicious of anyone making that claim. I am skeptical when armchair internet theologians claim they caught something that the hierarchy somehow missed in the 10 year process of putting the CCC together and the 20 years since it was published. It seems far more likely to me that the error is not in the CCC but rather in the interpreter.
That said, the promulgation of the CCC itself doesn’t qualify as an infallible promulgation per se. The articles contained in the CCC carry the weight of the magiesterial documents they cite, which can vary. Admitting that, though, I don’t think means admitting that the CCC contains error.
Is that a quote or what you think as a summary of quotes?Trent teaches:
“The fate of infants who die without baptism must be briefly considered here. The Catholic teaching is uncompromising on this point, that all who depart this life without baptism, be it of water, or blood, or desire, are perpetually excluded from the vision of God. This teaching is grounded, as we have seen, on Scripture and tradition, and the decrees of the Church. Moreover, that those who die in original sin, without ever having contracted any actual sin, are deprived of the happiness of heaven is stated explicitly in the Confession of Faith of the Eastern Emperor Michael Palæologus, which had been proposed to him by Pope Clement IV in 1267, and which he accepted in the presence of Gregory X at the Second Council of Lyons in 1274. The same doctrine is found also in the Decree of Union of the Greeks, in the Bull “Lætentur Caeli” of Pope Eugene IV, in the Profession of Faith prescribed for the Greeks by Pope Gregory XIII, and in that authorized for the Orientals by Urban VIII and Benedict XIV. Many Catholic theologians have declared that infants dying without baptism are excluded from the beatific vision; but as to the exact state of these souls in the next world they are not agreed.”
On this subject, the 1992 Catechism of the Catholic Church states: “As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” allows us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism.”
How are the two views reconciled?
A better question “would be how are they different?”…Trent teaches:
“The fate of infants who die without baptism must be briefly considered here. The Catholic teaching is uncompromising on this point, that all who depart this life without baptism, be it of water, or blood, or desire, are perpetually excluded from the vision of God. This teaching is grounded, as we have seen, on Scripture and tradition, and the decrees of the Church. Moreover, that those who die in original sin, without ever having contracted any actual sin, are deprived of the happiness of heaven is stated explicitly in the Confession of Faith of the Eastern Emperor Michael Palæologus, which had been proposed to him by Pope Clement IV in 1267, and which he accepted in the presence of Gregory X at the Second Council of Lyons in 1274. The same doctrine is found also in the Decree of Union of the Greeks, in the Bull “Lætentur Caeli” of Pope Eugene IV, in the Profession of Faith prescribed for the Greeks by Pope Gregory XIII, and in that authorized for the Orientals by Urban VIII and Benedict XIV. Many Catholic theologians have declared that infants dying without baptism are excluded from the beatific vision; but as to the exact state of these souls in the next world they are not agreed.”
On this subject, the 1992 Catechism of the Catholic Church states: “As regards children who have died without Baptism, the Church can only entrust them to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved, and Jesus’ tenderness toward children which caused him to say: “Let the children come to me, do not hinder them,” allows us to hope that there is a way of salvation for children who have died without Baptism. All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism.”
How are the two views reconciled?
Thank you for this.A better question “would be how are they different?”…
The Trent statement says that those who die without some form of baptism are condemned, that baptism is an urgent necessity, and that theologians have not concluded if babies receive baptism.
The 1996 Catechism states that we entrust babies to the mercy of God, do not know if they receive baptism by desire, and that baptism is an urgent necessity for children.
Any time, my friend.Thank you for this.
It certainly helps.
I shall put my trust Almighty Gods mercy that He baptizes infants who dies without being humanly baptized.
I hope that I will see my two brothers who died in my Maws womb before they recieved the sacrament.