Papal Coronation Oath

https://www.newadvent.org/cathen/09215c.htm

https://www.virgosacrata.com/papal-coronation-oath.html

https://www.liquisearch.com/papal_oath

https://www.fisheaters.com/papaloath.html

https://en-academic.com/dic.nsf/enwiki/380639?ysclid=m4bylt0fug973110343

Father Gregory Hesse on The Papal Oath at a Fatima Conference - Catholic Family News is the source

I said the Pope is bound to what his predecessors teach and define. Why? In Part One, I mentioned the fact that every single Pope has sworn an oath of incoronation. I am talking about every single Pope up to and including Paul VI. This oath of incoronation, in Latin called Papal Oath

'Pope Saint Agatho wrote down this text in a collection of Papal texts, privileges and decrees called Liber Diurinus Romanorum Pontificum, the “daily book [of the Roman Pontiff]”. That means – and I talked about this to the Prefect of the Vatican Library just last Monday – that by the time Pope Saint Agatho wrote down the text, this text was probably already a couple of centuries old.

We are looking back at something that every single Pope has sworn to for more than sixteen hundred years. The present Pope says in a different context that the heritage of this size cannot be a formality or an historical incident. It is an explicit expression of the will of Christ. Now let us hear what this explicit expression of the will of Christ means and is.

The Pope swears, he says first “I” (not the traditional Papal expression, “We”). He said, “I swear to God Almighty and the Savior Jesus Christ that I will keep whatever has been revealed through Christ and His Successors and whatever the first councils and my predecessors have defined and declared.” And then he swears that he “will keep without sacrifice to itself the discipline and the rite of the Church”.

The Pope swears he will keep this just the way he found it and as it has been transmitted to him by his holy predecessors; and he swears that he will keep the things of the Church without any loss, and that he will guard and he will make sure that everybody else does so. He swears that he will make sure that nothing of what is in the Tradition coming from his predecessors will either be diminished or changed or he will make sure that nothing whatsoever new can be added to it.

Towards the end of this page-long text, the Supreme Pontiff swears and signs that he will put outside the Church whoever dares to go against this oath, saying explicitly, “whoever dares to go against this oath, may it be somebody else or I”.

So you see, the Pope makes it explicit that he has to firmly adhere to what has been given to him by his predecessors. He has to faithfully conserve everything that has been transmitted and he has to make sure that nobody else touches it.

"I vow to change nothing of the received Tradition, and nothing thereof I have found before me guarded by my God-pleasing predecessors, to encroach upon, to alter, or to permit any innovation therein; 

   To the contrary: with glowing affection as her truly faithful student and successor, to safeguard reverently the passed-on good, with my whole strength and utmost effort; 

   To cleanse all that is in contradiction to the canonical order, should such appear; to guard the Holy Canons and Decrees of our Popes as if they were the divine ordinance of Heaven, because I am conscious of Thee, whose place I take through the Grace of God, whose Vicarship I possess with Thy support, being subject to severest accounting before Thy Divine Tribunal over all that I shall confess; 

   I swear to God Almighty and the Savior Jesus Christ that I will keep whatever has been revealed through Christ and His Successors and whatever the first councils and my predecessors have defined and declared. 

   I will keep without sacrifice to itself the discipline and the rite of the Church. I will put outside the Church whoever dares to go against this oath, may it be somebody else or I. 

   If I should undertake to act in anything of contrary sense, or should permit that it will be executed, Thou willst not be merciful to me on the dreadful Day of Divine Justice. 

   Accordingly, without exclusion, We subject to severest excommunication anyone -- be it Ourselves or be it another -- who would dare to undertake anything new in contradiction to this constituted evangelic Tradition and the purity of the orthodox Faith and the Christian religion, or would seek to change anything by his opposing efforts, or would agree with those who undertake such a blasphemous venture."

I have tried to find the putative Papal Coronation Oath but I seem to have failed, although, if this were the legit Papal Coronation Oath it would fit in with citations from Denziger's I will post below.

ST. SIMPLICIUS 468-483


The Necessity of Guarding the Faith Which Has Been Handed Down *

[From the epistle "Quantum presbyterorum" to Acacius,

Bishop of Constantinople, January 9, 476]

159 (2) Because, according to the extant doctrine of our predecessors of sacred memory, against which it is wrong to argue, whoever seems to understand rightly, does not desire to be taught by new assertions, but all [matters] in which either he who has been deceived by heretics can be instructed, or he who is about to be planted in the vineyard of the Lord can be trained, are clear and perfect; after imploring trust in your most merciful leader, have the request for calling a synod refused. (3) I urge (therefore), dearest brother, that by every means resistance be offered to the efforts of the perverse to call a synod, which has not always been enjoined in other cases, unless something new arose in distorted minds or something ambiguous in a pronouncement so that, if there were any obscurity, the authority of sacerdotal deliberation might illumine those who were treating the ambiguous pronouncement in common, just as first the impiety of Arius and then that of Nestorius, lastly that of Dioscorus and also of Eutyches caused this to be done. And --may the mercy of Christ our God (and) Savior avert this--it must be made known, abominable [as it is], that [the purpose is] to restore [to their former positions] in opposition to the opinions of the priests of the Lord of the whole world and of the principal rulers of both [scil., worlds] those who have been condemned. . . .


The Unchangeableness of Christian Doctrine *

[From the epistle "Cuperem quidem" to Basiliscus

Augustus January 10, 476]


160 Those genuine and clear [truths] which flow from the very pure fountains of the Scriptures cannot be disturbed by any arguments of misty subtlety. For this same norm of apostolic doctrine endures in the successors of him upon whom the Lord imposed the care of the whole sheepfold [John 21:15 ff.], whom [He promised] He would not fail even to the end of the world [Matt. 28:20], against whom He promised that the gates of hell would never prevail, by whose judgment He testified that what was bound on earth could not be loosed in heaven [Matt. 16:18 ff.]. (6). . . Let whoever, as the Apostle proclaimed, attempts to disseminate something other, than what we have received, be anathema[ Gal. 1:8 f.]. Let no approach to your ears be thrown open to the pernicious plans of undermining, let no pledge of revising any of the old definitions be granted, because, as it must be repeated very often, what has deserved to be cut away with the sharp edge of the evangelical pruninghook by apostolic hands with the approval of the universal Church, cannot acquire the strength for a rebirth nor is it able to return to the fruitful shoot of the master's vine, because it is evident that it has been destined to eternal fire. Thus, finally, the machinations of all heresies laid down by decrees of the Church are never allowed to renew the struggles of their crushed attack.

COUNCIL OF CONSTANTINOPLE II 553

Ecumenical V (concerning the three Chapters)

Ecclesiastical Tradition *

212 We confess that (we) hold and declare the faith given from the beginning by the great God and our Savior Jesus Christ to the Holy Apostles, and preached by them in the whole world; which the sacred Fathers both confessed and explained, and handed down to the holy churches, and especially [those Fathers] who assembled in the four sacred Synods, whom we follow and accept through all things and in all things . . . judging as at odds with piety all things, indeed, which are not in accord with what has been defined as right faith by the same four holy Councils, we condemn and anathematize them. 

St. Boniface 1 418-422

110 (2) . . . To the Synod [of Corinth]. . . . . we have directed such writings that all the brethren may know. . . . . that there must be no withdrawal from our judgment. For it has never been allowed that that be discussed again which has once been decided by the Apostolic See.

Council of Nicea:

308 If anyone rejects all ecclesiastical tradition either written or not written . . . let him be anathema. 

GREGORY IX 1227-1241

The Necessity of Preserving Theological Terminology and Tradition *

 [From the letter “Ab Aegyptiis” to the theologians of Paris, July 7, 1228]

442 “Touched inwardly with sorrow of heart” [Gen. 6:6], “we are filled with the bitterness of wormwood” [cf. Lam. 3:15], because as it has been brought to our attention, certain ones among you, distended like a skin by the spirit of vanity, are working with profane novelty to pass beyond the boundaries which thy fathers have set [cf. Prov. 22:28], the understanding of the heavenly page limited by the fixed boundaries of expositions in the studies of the Holy Fathers by inclining toward the philosophical doctrine of natural things, which it is not only rash but even profane to transgress; (they are doing this) for a show of knowledge, not for any profit to their hearers; so that they seem to be not taught of God or speakers of God, but rather revealed as God. For, although they ought to explain theology according to the approved traditions of the saints and not with carnal weapons, “yet with (weapons) powerful for God to destroy every height exalting itself against the knowledge of God and to lead back into captivity every understanding unto the obedience of Christ” [cf. 2 Cor. 10:4 f.], they themselves “led away by various and strange doctrines” [cf. Heb. 13:9] reduce the “head to the tail” [cf. Deut. 28:13, 44] and they force the queen to be servant to the handmaid, that is, by earthly documents attributing the heavenly, which is of grace, to nature. Indeed relying on the knowledge of natural things more than they ought, returning “to the weak and needy elements” of the world, which they served while they were “little” and “serving them again” [ Gal. 4:9] as foolish in Christ they feed on “milk and not solid food” [ Heb. 5:12 f.], and they seem by no means to have established “the heart in grace” [cf. Heb. 13:9]; and so despoiled of their rewards “plundered and wounded by their natural possessions * they do not reduce to memory that (saying) of the Apostle which we believe they have already frequently read: “Avoiding the profane novelties of words, and the oppositions of knowledge falsely so called, which some seeking have erred concerning the faith” [cf.1 Tim. 6:20 f.]. “O foolish and slow of heart in all things” which the protectors of divine grace, namely “the prophets” the evangelists and the apostles “have spoken” [cf. Luke 24:25], since nature in itself cannot (work) anything for salvation unless it is helped by grace [see n. 105, 138]. Let presumers of this kind speak, who embracing the doctrine of natural things offer the leaves and not the fruit of words to their hearers, whose minds as if fed with husks remain empty and vacant; and their soul cannot be “delighted in fatness” [ Is. 55:2], because thirsty and dry it cannot drink “from the waters of Siloe running with silence” [cf. Is. 8:6] but rather from those which are drawn from the philosophical torrents, of which it is said: “The more they are drunk, the more the waters are thirsted for, because they do not bring satiety, but rather anxiety and labor. And while by extorted, nay rather distorted, expositions they turn the sacred words divinely inspired to the sense of the doctrine of philosophers who are ignorant of God, “do they not place the ark of the covenant by Dagon” [ 1 Samuel 5:2], and set up the image of Antiochus to be adored in the temple of the Lord? And while they try to add to faith by natural reason more than they ought, do they not render it in a certain way useless and empty since “faith does not have merit for one to whom human reason furnishes proof?” * Finally, nature believes what is understood, but faith by its freely given power comprehends what is believed by the intelligence, and bold and daring it penetrates where natural intellect is not able to reach. Will such followers of the things of nature, in whose eyes grace seems to be proscribed, say that “the Word which was in the beginning with God, was made flesh, and dwelt in us” [John 1] is of grace or of nature? As for the rest, God forbid that a “most beautiful woman” [ Song. 5:9], with “eyes painted with stiblic” [ 2 Kings 9:30] by presumers, be adorned with false colors, and that she who “girded with clothes” [ Ps. 44:10] and “adorned with jewels” [ Is. 61:10 ] proceeds splendid as a queen, be clothed with stitched semi-girdles of philosophers, sordid apparel. God forbid that “cows ill favored” and consumed with leanness, which “give no mark of being full would devour the beautiful” [Gen. 41:18 ff.] and consume the fat.

 

443 Therefore, lest a rash and perverse dogma of this kind “as a canker spreads” [ 2 Tim. 2:17], and infects many and makes it necessary that “Rachel bewail her lost sons” [Jer. 31:15], we order and strictly command by the authority of those present that, entirely forsaking the poison mentioned above, without the leaven of worldly knowledge, that you teach theological purity, not “adulterating the word of God” [2 Cor. 2:17] by the creations of philosophers, lest around the altar of God you seem to wish to plant a grove contrary to the teaching of the Lord, and by a commingling of honey to cause the sacrifice of doctrine to ferment which is to be presented “with the unleavened bread of sincerity and truth” [ 1 Cor. 5:8]. But content with the terminology established by the Fathers, you should feed the minds of your listeners with the fruit of heavenly words, so that after the leaves of the words have been removed, “they may draw from the fountains of the Savior” [ Is. 12:3 ]; the clear and limpid waters which tend principally to this, that they may build up faith or fashion morals, and refreshed by these they may be delighted with internal richness. *

Benedict XIV 1740-1758;

1471  Likewise, (I profess) that the apostolic and ecclesiastical traditions must be accepted and revered; also, that power of granting indulgences has been left to the Church of Christ, and that their use is very salutary for Christian people.