Trent 1545-1563 INTRODUCTION Following the deep division in the church which had resulted from the protestant Reformation, there was a widespread desire, which grew stronger and was expressed in a variety of ways, for an ecumenical council. Its aim would be to reject errors against faith, add strength to the official teaching, restore the unity of the church, and reform the standards of the Roman curia and of church discipline. It was only after prolonged hesitation that Pope Paul III fulfilled this desire. The first attempt, in 1537, to convoke a general council in the cities of Mantua and later Vicenza was a failure. A few years afterwards the pope took up the same objective and in 1542 summoned the council to Trent. This town was under the control of the Germans and so met with their approval, but it was on Italian soil and consequently was in accord with the pope’s wishes. However, this second convocation also failed since, in the meantime, war had broken out between Francis I, king of France, and the emperor Charles V. At length, after the Peace of Crépy in 1544, Paul III succeeded in announcing the council by the bull Laetare Jerusalem, dated 19 November 1544. The council was opened on 13 December 1545. Since the German Protestants rejected a council summoned by the pope over which papal legates would preside, only Catholics took pan in the council. Right from the start, the council fathers took together matters of faith and of reform and gave them thorough examination. This they did in spite of great and persistent difficulties and the long span of time. The council covered three distinct periods, separated by long intervals. The first period (1545-1548) included sessions 1-10 and their major decrees. These dealt with matters of dogma and explained the catholic teaching on scripture, tradition, original sin, justification and the sacraments in general, with separate treatment for the first two sacraments, baptism and confirmation. The first part of the council.was concluded with the council’s transfer, decreed at session 8, to the city of Bologna. Though the debates were continued at Bologna, no decree on matters of faith or discipline was published there; the reason being that, because of the emperor’s opposition to the transfer, some prelates re­ mained at Trent. Sessions 9 and 10 (at Bologna) only had discussions on proroguing the council, and work was suspended thereafter. The second part of the council (1551-1552), which comprised sessions 11-16, was established by Pope Julius Ill’s bull Cum ad tollenda, dated 14 November 1550. This ordered the council to be resumed at Trent. There followed decrees 658 Comal of Trent — 1545-1563 on reform and definitions concerning the sacraments, particularly the eucharist, penance and last anointing. The war between the emperor and the Protestants, however, resulted in those taking part in the council being in danger and consequently the council’s work was once more interrupted. The council was summoned for a third period by Pope Pius IV in the bull Ad Ecdesiae Regimen, dated 29 December 1560. Thus was begun the final stage (1562-1563) which included sessions 17-25. In these sessions the teaching on the sacraments was completed; other serious questions of faith were explained and much effort was devoted to reform; for the fathers gave careful consideration to all questions on church life and discipline, following the line of thought which can be briefly summed up in the words: “Let the salvation of souls be the supreme law.” At the final session, 3-4 December 1563, those present included cardinals, archbishops and bishops together numbering 199, three patriarchs, seven abbots, seven superiors general of religious orders, and 39 deputies for absent bishops. All these council fathers signed all the decrees of the council. Pope Pius IV gave official approval to the council by the bull Benedictus Deus (dated 26 January’ 1564, but actually published on 30 May of the same year), and at the same time arranged for the printing of the council’s decrees at Rome by P. Manutius. All the many later editions, down to modern times, have been based on this first edition of Manutius. The Tridentine decrees, along with the decisions of the Sacred Congregation of the Council, which Pius IV created to supervise the execution of the decrees, became the chief and basic source of canon law in the centuries which followed, until the promulgation of the Code of Canon Law in 1917. To understand the decrees of the council within the context of canon law, the edition by E. L. Richter and J. F. Schulte, Canones et decreta Concilii Tridentini, Leipzig 1853, is of great importance. A critical edition of the decrees was made available from old and authentic acts, especially the summaries of council sources, in vols. 4—9 of Concilium Tridentinum, edited by the Goerresian Society, Freiburg 1901— (= CT). We have followed this last edition in the present work, while drawing attention to imponant discrepancies with earlier editions. We have added, in brackets, the headings of the decrees given in Manutius’s first edition; but where there are no headings in his edition and in the manuscript codices, we have not given the more frequent and longer titles which were added to the decrees in the 17th century (these later titles, collected by P. F. Chiffletius, are given — in English translation — in the chronological index at the end of our work). BIBLIOGRAPHY: RE 20 (J1908) 99-106; LThK 10 (1938) 275-284; DThC 15 (1946) 1414-1508; EC 12 (1954) 465-479; N'CE 14 (1967) 271-278; HC 5 (1980) 462-498; Pastor, vols 12-15; P. Richard. Concile de Trente, Paris 1931 (= vol. 9 of H-L); A. Michel, Les décrets du concile de Trent, Paris 1938 (= vol. 10 of H-L); H. Jedin, Das Konzil von Trient. Ein Überblick Uber die Erforschung seiner Geschichte, Rome 1948; id., Geschichte des Konzils von Council offrent — /545-/563 659 Trient, 5 vols.. Freiburg 1949-1975, the first 2 vols, have been translated by E. Graf, A History of the Council of Irent, London 1957, 1961;G. Alberigo, 1 vescovi italiani al concilio di Trento (1545—1547), Florence 1959; id., 1,’ecclesiologia del concilio di frento, Rivista di storia della chiesa in Italia, 18 (1964) 227-242; I L Jedin, Krisis und Abschluss des Trienter Konzils 1562/3, Freiburg 1964 (trans. N. Smith, Crisis and Closure of the Council of Trent, London 1967); II concilio di Trento c Lt riforma tridentma, Atti del Convegno storico interna?ionale Trento 2-6 settembre 1963, 2 vols., Rome — Freiburg 1965; O. de la Brosse, J. Leder and others, Latran V et Trente, and Trente, 2 vols., (Histoire des Conciles 10, 11) Paris 1975-1981 ; J. M. Rovira Belloso, Trento: Una Interpretation Teolôgica (Colectanea San Padano, 25) Barcelona 1979; A. Duval, Des Sacrements au Concile de Trente, Paris 1985. TEXT AND TRANSLATION 660 Concilium Tridentmutn— /W5-/Î6.1.' Seuionet 1 11 SESSIO I 13 dec. 1545 [Decretum de inchoando concilio] Reverendissimi ac reverendi patres, placetne vobis ad laudem et gloriam sanctae et individuae Trinitatis, Patris et Filii et Spiritus sancti, ad incre­ mentum et exaltationem fidei et religionis Christianae, ad extirpationem s haeresum, ad pacem et unionem ecclesiae, ad reformationem cleri et populi christiani, ad depressionem et extinctionem hostium christiani nominis decernere et declarare, sacrum Tridentinum et generale concilium incipere et inceptum esse? [Responderunt: placet] io [Indictio futurae sessionis] Et cum proxima sit celebritas nativitatis domini nostri lesu Christi, et subsequantur aliae festivitates labentis et incipientis anni : placetne vobis, primam futuram sessionem habendam esse die iovis post epiphaniam, quae erit septima mensis ianuarii, anno Domini 1546? is [Responderunt: placet] SESSIO II 7 ian. 1546 [Decretum de modo vivendi et aliis in concilio servandis] 20 25 so 55 Sacrosancta Tridentina synodus in Spiritu sancto legitime congregata, in ea praesidentibus eisdem tribus apostolicae sedis legatis, agnoscens cum beato lacobo apostolo, quod omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminuml, qui iis qui postulant a se sapien­ tiam, dat omnibus affluenter et non improperat eis2; et simul sciens, quod initium sapientiae est timor DominP: statuit et decrevit, omnes et singulos christifideles in civitate Tridentina congregatos exhortandos esse (prout exhortatur), ut se a malis et peccatis hactenus commissis emendare ac de cetero in timore Domini ambulare et desideria camis non perficere *, oratio­ nibus instare, saepius confiteri, eucharistiae sacramentum sumere, eccle­ sias frequentare, praecepta denique dominica (quantum quisque poterit) adimplere, necnon quotidie pro pace prindpum Christianorum et unitate ecclesiae privarim orare velint; episcopos vero et quoscunque alios in ordine sacerdotali constitutos, oecumenicum concilium in ea civitate concelebrantes, ut assidue in Dei laudibus incumbere, hostias, laudes et preces offerre, sacrificium missae quolibet saltem die dominico (in quo Deus lucem condidit et a mortuis resurrexit ac Spiritum sanctum in discipu­ los infudit) peragere satagant, facientes, sicut idem Spiritus sanctus per Apostolum praecipit, obsecrationes, orationes, postulationes, gratiarum actiones 1 Ici, 17. «Ici, 5. « Pi 110,10; Edi 1,16; Pro 1,7; 9,10. * Gal 5,16; cf. 1 Pt2,ll. ( οιοκιΐ of Trent IS4S-IS6.1. Senioni 1-2 * 660 SESSION 1 13 December 1545 [On the opening of the council] Very reverend and reverend fathers, for the praise and glory of the holy and undivided Trinity, Father and Son and holy Spirit, for the increase and advance in esteem of the faith and Christian religion, for the uprooting of heresies, for the peace and unity of the church, for the reform of the clergy and the Christian people, for the crushing and complete removal of the enemies of the Christian name, is it your wish to decree and to declare that the holy and general council of Trent is beginning and has begun? [They replied: Yes] [Announcement of the next session] And since the celebration of the birth of our lord Jesus Christ is close at hand, and other festivities for the conclusion of the year and the beginning of another year follow in their turn, is it your wish that the first session to follow this one be held on the Tuesday after the Epiphany, which will be 7th January A.D. 1546? [They replied: Yes] SESSION 2 /January 1546 [On the manner of living and other points to be observed at the council] The holy council of Trent, lawfully assembled in the holy Spirit, with the same three papal legates presiding at it, acknowledges with the apostle St James that every good endowment and every perfect gift is from above, coming down from the Father of lights' who, to those who ask wisdom from him, gives to all generously and without reproaching2 ; at the same time the council knows that the fear of the Lord is the beginning of wisdom21. It has determined and decreed that each and all of the faithful gathered in the city of Trent are to be exhorted (as it now exhorts them) that they resolve to free themselves from the evils and sins which they have hitherto committed, and for the future to walk in the fear of the Lord and not gratify the desires of the flesh , * to be urgent in prayer, to confess more often, to receive the sacrament of the eucharist, visit churches frequently, fulfil (so far as each is able) the Lord’s commandments, and also to offer prayers daily for peace among Christian rulers and for the unity of the church. In addition, the bishops and all others ordained to the priesthood who are taking part in the ecumenical council in this city are to make the effort to give themselves seriously to the praise of God, to offer sacrifices, praise and prayers, and to celebrate the sacrifice of the mass at least on each Sunday (on which day God created light, rose from the dead and conferred the holy Spirit on his disciples). They will thus, as the same holy Spirit prescribed through the apostles, be making supplications, prayers, intercessions and thanksgiving for our*4 1 Jas 1, 17. 2 Jas 1,5. 4 Gal 5, 16; see 1 Pt 2, 11. 3 Ps 110, 10; Edi 1, 16; Pro 1, 7; 9, 10. 661 Conalium Tridentmum — /3+1-/163; Sessio H pro sanctissimo domino nostro papa, pro imperatore, pro regibusei ceteris, qui in sublimitate constituti sunt, et pro omnibus hominibus, ut quietam et tran­ quillam vitam agamus1, pace fruamur et fidei incrementum videamus. Prae­ terea hortatur, ut ieiunent saltem singulis sextis feriis in memoriam pas­ sionis Domini, et eleemosynas pauperibus erogent. In ecclesia autem cathedrali singulis quintis feriis celebretur missa de Spiritu sancto cum laetaniis et aliis orationibus ad hoc institutis; in aliis vero ecclesiis eadem die dicantur ad minus laetaniae et orationes. Tempore autem, quo sacra peraguntur, collocutiones et confabulationes non fiant, sed ore et animo celebranti assistatur. Et quoniam oportet episcopos esse irreprehensibiles, sobrios, castos, domui suae bene praepositos2: hortatur etiam, ut ante omnia quilibet in mensa ser­ vet sobrietatem moderationemque ciborum; deinde, cum in eo loco saepe otiosi sermones oriri soleant, ut in ipsorum episcoporum mensis divinarum scripturarum lectio admisceatur3. Familiares vero suos unusquisque instruat et erudiat, ne sint rixosi, vinosi, impudici, cupidi, elati, blasphemi et voluptatum amatores; vitia demum fugiant et virtutes amplectantur et in vestitu et cultu et omnibus actibus honestatem prae se ferant, sicut decet ministros ministrorum Dei. Ad haec cum huius sacrosancti concilii praecipua cura, sollicitudo et intentio sit, ut propulsatis haeresum tenebris (quae per tot annos operu­ erunt terram) catholicae veritatis lux (lesu Christo, qui vera lux est4, annuente), candor puritasque refulgeat et ea, quae reformatione egent, reformentur: ipsa synodus hortatur omnes catholicos hic congregatos et congregandos atque eos praesertim, qui sacrarum litterarum peritiam habent, ut sedula meditatione diligenter secum ipsi cogitent, quibus potissimum viis et modis ipsius synodi intentio dirigi et optatum effec­ tum sortiri possit, quo maturius et consultius damnari damnanda, et probanda probari queant, ut per totum orbem omnes uno ore et eadem fidei confessione glorificient Deum et Patrem domini nostri lesu ChristP. In sententiis vero dicendis iuxta Toletani concilii statutum6, in loco benedictionis considentibus Domini sacerdotibus, nullus debeat aut immodestis vocibus perstrepere aut tumultibus perturbare, nullis etiam falsis vanisve aut obstinatis disceptationibus contendere; sed quidquid dicatur, sic mitissima verborum prolatione temperetur, ut nec audientes offendantur, nec recti iudicii acies perturbato animo inflectatur. Insuper ipsa sacra synodus statuit ac decrevit, quod si forte contigerit, aliquos debito in loco non sedere et sententiam, etiam sub verbo Placet, proferre, congregationibus intéressé et alios quoscumque actus facere, concilio durante, nulli propterea praeiudicium generetur nullique novum ius acquiratur. 1 1 Tm 2,1 et 2. * 1 Tm 3, 2 et 4. ’ Cf. conc. Tolet. ΠΙ (589) c. 7 (Msi 9, 994; Bruns 1, 210); D. XUV c. 11 (Fr 1,159). 4Cf. Iol,9. ‘Rtnl5, 6. * Cone. Tolet. XI (675) c. 1 (Msi 11,137; Bruns 1,308); cf. conc. Const., sess. I (v. supra p. 406). 5 10 15 20 25 30 35 40 Council of Trent — 1545-1563: Session 2 ★ 661 most holy lord the pope, for the emperor, for kings and those in high positions, and for all people that we may lead a quiet and peaceable life', may enjoy peace and see an increase of faith. The council further urges that they fast at least on each Friday in memor)' of the Lord’s passion, and bestow alms on the poor. In the cathedral church, however, on each Thursday, a mass of the holy Spirit is to be celebrated with litanies and other established prayers; but in other churches on that same day at least litanies and prayers are to be said. While the sacred services are being celebrated, there should be no chattering or gossiping, but let attention be given to the celebrant by mouth and mind. Since bishops must be above reproach, temperate, dignified, managing their own household well1, the council exhorts that each one observe, above all, sobriety and moderation at table; moreover, since in that situation idle con­ versations usually occur, reading from the sacred scriptures should also accom­ pany meals of the bishops3. Each one should give teaching and instructions to his attendants to prevent them from being quarrelsome, wine-bibbers, insolent, greedy, swollen-headed, given to bad language and pleasure-seekers. Finally let them shun vices and embrace virtues, and in their dress and manner of life and all their actions display that integrity of character which befits those who directly serve God’s servants. In addition, it is the chief concern, responsibility and intention of this holy council that, when the darkness of heresies (which for so many years have covered the earth) has been dispelled, the light of catholic truth (by favour of Jesus Christ who is true light4) may shine forth again in its brightness and purity, and matters which require reform may be duly amended. The council therefore exhorts all Catholics here gathered together, and due to be gathered together, and above all those who have some serious knowledge of the scriptures, to reflect within themselves by careful meditation by what ways and means the intention of the council may be guided to achieve its desired result, so that more speedily and advisedly what is reprobate may be condemned and what is praiseworthy approved, that thus throughout the world all may, by the same profession of faith, with one voice glorify the God and Father of our lord Jesus Christ5. According to the decree of the council of Toledo6, when the priests of the Lord, assembled in the place of blessing, are stating their opinions, no one should cause a disturbance by uncontrolled shouting or provoke violent uproar, nor urge his case with false, meaningless or stubborn argumentation. Rather, whatever is said should be controlled by quiet utterance, so that no offence be given to the hearers, and the thrust of right judgment be not perverted by a confused mind. Moreover, this holy council has determined and decreed that, should it happen while it is in session that some are not in their proper place when offering their opinion by the word Yes, or are taking part in meetings or performing other acts of whatever kind, no disadvantage arises thereby for anyone and no one acquires a new right. 1 1 Tm 2, 1 and 2. 2 1 Tm 3, 2 and 4. 3 See council of Toledo III (589), canon 7 (Msi 9,994; Bruns 1,210); D. XLIV ch. 11 (Fr. 1,159). 4SeeJnl,9. 5 Rm 15, 6. 6 Council of Toledo XI (675), canon 1 (Msi 11, 137; Bruns 1, 308); see council of Constance, session 1 (see above p. 406). 662 i.'onahum Tridenttnum— IW-IÏ63: Sctsio III SESSIO III 4 febr. 1546 Recipitur symbolum fidei catholicae 5 io is » 25 μ 35 In nomine sanctae et individuae Trinitatis, Patris et Filii et Spiritus sancti. Haec sacrosancta oecumenica et generalis Tridentina synodus in Spiritu sancto legitime congregata, in ea praesidentibus eisdem tribus apostolicae sedis legatis, magnitudinem rerum tractandarum considerans, praesertim earum, quae duobus illis capitibus de extirpandis haeresibus et moribus reformandis continentur, quorum causa praecipue est con­ gregata; agnoscens autem cum Apostolo, non esse sibi colluctationem adver­ sum carnem et sanguinem, sed adversus spirituales nequitias in coelestibus1: cum eodem omnes et singulos in primis hortatur, ut confortentur in Domino et in potentia virtutis eius2, in omnibus sumentes scutum fidei, in quo possint omnia tela nequissimi ignea extinguere, atque galeam spei salutis accipiant cum gladio spiritus, quod est verbum Dei2. Itaque ut haec pia eius sollicitudo principium et progressum suum per Dei gratiam habeat, ante omnia statuit et decer­ nit, praemittendam esse confessionem fidei, patrum exempla in hoc secuta, qui sacratioribus conciliis hoc scutum contra omnes haereses in principio suarum actionum apponere consuevere, quo solo aliquando et infideles ad fidem traxerunt, haereticos expugnarunt et fideles confirmarunt. Quare symbolum fidei, quo sancta Romana ecclesia utitur, tanquam principium illud, in quo omnes, qui fidem Christi profitentur, necessario conveniunt, ac fundamentum firmum et unicum, contra quod portae inferi nunquam praevalebunt *, totidem verbis, quibus in omnibus eccle­ siis legitur, exprimendum esse censuit. Quod quidem eiusmodi est5: Credo in unum Deum, Patrem omnipotentem, factorem coeli et terrae, visibilium omnium et invisibilium. Et in unum dominum lesum Christum, Filium Dei unigenitum et ex Patre natum ante omnia saecula, Deum de Deo, lumen de lumine, Deum verum de Deo vero, genitum, non factum, consubstantialem Patri, per quem omnia facta sunt. Qui propter nos ho­ mines et propter nostram salutem descendit de coelis et incarnatus est de Spiritu sancto ex Maria virgine et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est. Et resurrexit tertia die secundum scripturas et ascendit in coelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria, iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum sanctum, dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et con­ glorificatur, qui locutus est per prophetas. Et unam sanctam catholicam et apostolicam ecclesiam. Confiteor unum baptisma in remissionem peccatorum. Et expecto resurrectionem mortuorum et vitam venturi saeculi. Arnen. 1 Eph 6,12. » Eph 6,10. » Eph 6,16 et 17. 1 Mt 16,18. 4 Sytnb. Nicaeno-Constantin. (cf. supra p. 24). Quoad additamentum Filioque cf. LThK 4 (*1960), 126-128. Council of Trent - 154 5- ! 56J. Session J * 662 SESSION 3 4 February 1546 Acceptance of the creed of the catholic faith In the name of the holy and undivided Trinity, the Father and the Son and the holy Spirit. This holy, ecumenical and general council of Trent, lawfully assem­ bled in the holy Spirit, with the same three legates of the apostolic see presiding, has considered the tremendous nature of the matters to be treated, especially those which fall within the dual purpose on account of which the council was primarily brought together: the rooting out of heresy and the reform of con­ duct. The council recognises with the Apostle thattz/e are not contending against flesh and blood, but against spiritual hosts of wickedness in the heavenly places'1 \ with him, likewise, it exhorts each and everyone in the first place to be strong in the Lord, in the strength of his might2, in all things taking the shield offaith with which yon can quench all the flaming darts of the evil one, and take the helmet of salvation with the sword of the spirit which is the word of God3. Consequently, that this loving care of the council may both begin and continue by the grace of God, it determines and decrees first of all to begin with a creed of the faith. In this it follows the example of the fathers of the more revered councils who, at the beginning of their proceedings, were accustomed to make use of this shield against all heresies, and in some cases by this means alone they have drawn unbelievers to the faith, defeated heretics and strengthened the faithful. Hence the council voted that the creed which the holy Roman church uses as that basic principle on which all who profess the faith of Christ necessarily agree as the firm and sole foundation against which the powers of death shall never prevail * , should be expressed in the words in which it is read in all the churches. It runs as follows5: I believe in one God, the Father almighty, maker of heaven and earth, of all that is, seen and unseen. And in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, light from light, true God from true God, begotten, not made, of one being with the Father. Through him all things were made. For us and for our salvation he came down from heaven: by the power of the holy Spirit he became incarnate from the virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again in accordance with the scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. I believe in the holy Spirit, the Lord, the giver of live, who proceeds from the Father and the Son. With the Father and the Son he is worshipped and glorified. He has spoken through the prophets. I believe in one holy catholic and apostolic church. I acknowledge one baptism for the forgiveness of sins. I look for the resurrection of the dead, and the life of the world to come. Amen. 1 Eph 6, 12. 2 Eph 6, 10. J Eph 6, 16 and 17. 4 Mt 16, 18. 5 Creed of Nicaea-Constantinople (see above p. 24). For the addition and the Son see LThK 4 (21960), 126-128. 663 Concilium Tridenrinnm — 1S45-IS&1; Sestiones Hl~l\ De die futurae sessionis Eadem sacrosancta oecumenica et generalis Tridcntina synodus, in Spiritu sancto legitime congregata, in ea praesidentibus eisdem tribus apostolicae sedis legatis, intelligens multos praelatos ex diversis partibus accinctos esse itineri, nonnullos etiam in via esse, quo huc veniant, cogitansque, 5 omnia ab ipsa sacra synodo decernenda eo maioris apud omnes existima­ tionis et honoris videri posse, quo maiori fuerint et pleniori patrum con­ silio et praesentia sancita et corroborata: statuit et decrevit, futuram sessionem post praesentem celebrandam esse die iovis, quae subsequetur dominicam Laetare' proxime futuram. Interim tamen non differri discus- 10 sionem et examinationem eorum, quae ipsi synodo discutienda et exami­ nanda videbuntur. SESSIO IV 8 apr. 1546 Decretum primum: recipiuntur libri sacri et traditiones apostolorum Sacrosancta oecumenica et generalis Tridentina synodus, in Spiritu sancto legitime congregata, praesidentibus in ea eisdem tribus apostolicae sedis legatis, hoc sibi perpetuo ante oculos proponens, ut sublatis errori­ bus puritas ipsa evangelii in ecclesia conservetur, quod promissum ante per prophetas in scripturis sanctis1 2 dominus noster lesus Christus Dei Filius proprio ore primum promulgavit, deinde per suos apostolos tamquam fontem omnis et salutaris veritatis et morum disciplinae omni creaturae praedicari iussit3 ; perspiciensque, hanc veritatem et disciplinam contineri in libris scriptis et sine scripto traditionibus, quae ab ipsius Christi ore ab apostolis acceptae, aut ab ipsis apostolis Spiritu sancto dictante quasi per manus traditae4 ad nos usque pervenerunt, orthodoxorum patrum exempla secuta, omnes libros tam veteris quam novi testamenti, cum utriusque unus Deus sit auctor, nec non traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tamquam vel oretenus a Christo, vel a Spiritu sancto dictatas et continua successione in ecclesia catholica conservatas, pari pietatis affectu ac reverentia suscipit et veneratur. Sacrorum vero librorum indicem huic decreto adscribendum censuit5, ne cui dubitatio suboriri possit, quinam sint, qui ab ipsa synodo susci­ piuntur. Sunt veri infrascripti. Testamenti veteris: quinque Moysis, id est Genesis, Exodus, Leviticus, Numeri, Deuteronomium; losue, ludicum, Ruth, quatuor Regum, duo Paralipomenon, Esdrae primus et secundus, qui dicitur Nehemias, Tobias, ludith, Esther, lob, Psalterium 1 Id est dominica quarta quadragesimae. ’ Cf. Ir 31,22sq.; Is 53,1; 55,5; 61,1 et alia. • Cf. Mt 28,19 et 20; Mr 16,15sq. * Cf. 2 Th 2,14. 4 Cf. conc. Flor, decretum pro unione Coptorum (v. supra p. 572); de aliis circa libros sacros ecclesiasticis testimoniis cf. CT V 5sq. cum adnotationibus, 91 adn. 4. is 20 25 30 35 Council o/ Trent — IÎ45-IÎ63: Sastoni3-4 * 663 The date of the next session The same holy, ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same three legates of the apostolic see presiding, understands that many prelates from different regions are already equipped for their journey, and some are already on the way to reach here; it considers that all matters due for discussion by the same holy council will be held to be of greater importance, and will be viewed with greater respect by all, in so far as they are approved and corroborated by the presence and counsel of a larger and more representative body of fathers. The council has therefore decided and decreed that the session to follow this one is to be held on the Thursday which follows the next Laetare Sunday1; but meanwhile there is to be no postponement of discussion and examination of subjects which seem suitable for debate and investigation by the council itself. SESSION 4 8 April 1546 First decree: acceptance of the sacred books and apostolic traditions The holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same three legates of the apostolic see presiding, keeps ever before its eyes this purpose: that the purity of the gospel, purged of all errors, may be preserved in the church. Our lord Jesus Christ, the Son of God, first proclaimed with his own lips this gospel, which had in the past been promised by the prophets in the sacred scriptures1 2; then he bade it be preached to every creature3 through his apostles as the source of the whole truth of salvation and rule of conduct. The council clearly perceives that this truth and rule are contained in written books and in unwritten traditions which were received by the apostles from the mouth of Christ himself, or else have come down to us, handed on4 as it were from the apostles themselves at the inspiration of the holy Spirit. Following the example of the orthodox fathers, the council accepts and venerates with a like feeling of piety and reverence all the books of both the old and the new Testament, since the one God is the author of both, as well as the traditions concerning both faith and conduct, as either directly spoken by Christ or dictated by the holy Spirit, which have been preserved in unbroken sequence in the catholic church. The council has decided that a written list of the sacred books should be included in this decree5 in case a doubt should occur to anyone as to which are the books which are accepted by this council. They are as follows. The old Testament: the five books of Moses, namely Genesis, Exodus, Leviticus, Num­ bers, Deuteronomy; Joshua, Judges, Ruth, four books of Kings, two of Paralipomenon, Esdras I and II (which is also named Nehemiah), Tobit, Judith, Esther, Job, 150 Psalms of David, Proverbs, Ecclesiastes, Song of Songs, Wis1 That is, the fourth Sunday of Lent. 2 See Jer 31, 22 ff.; Is 53, 1; 55, 5; 61, 1 and elsewhere. 3 See Mt 28, 19 and 20; Mk 16, 15 ff. 4 See 2 Th 2, 14. 5 See council of Florence’s decree of union with the Copts (see above p. 572); For other church witnesses to the sacred books see CT V 5 ff. with notes, 91 note 4. 664 Concilium Tndentinum— 154Î-/16J: Sestio /V’ Davidicum centum quinquaginta psalmorum, Parabolae, Ecclesiastes, Canticum Canticorum, Sapientia, Ecclesiasticus, Isaias, leremias cum Baruch, Ezechiel, Daniel, duodecim prophetae minores, id est Osea, loel, Amos, Abdias, lonas, Michaeas, Nahum, Habacuc, Sophonias, Aggaeus, s Zacharias, Malachias; duo Machabaeorum primus et secundus. Testa­ menti novi: quatuor evangelia, secundum Matthaeum, Marcum, Lucam, loannem; Actus Apostolorum a Luca evangelista conscripti, quatuordecim epistolae Pauli apostoli, ad Romanos, duae ad Corinthios, ad Galatas, ad Ephesios, ad Philippenses, ad Colossenses, duae ad Thessaloni10 censes, duae ad Timotheum, ad Titum, ad Philemonem, ad Hebraeos; Petri apostoli duae, loannis apostoli tres, lacobi apostoli una, ludae apostoli una, et Apocalypsis loannis apostoli. Si quis autem libros ipsos integros cum omnibus suis partibus, prout in ecclesia catholica legi con­ sueverunt et in veteri vulgata latina editione habentur, pro sacris et is canonicis non susceperit, et traditiones praedictas sciens et prudens con­ tempserit: anathema sit. Omnes itaque intelligant, quo ordine et via ipsa synodus post iactum fidei confessionis fundamentum sit progressura, et quibus potissimum testimoniis ac praesidiis in confirmandis dogmatibus et instaurandis in ecclesia moribus sit usura. 20 25 w 35 40 Decretum secundum: recipitur vulgata editio bibliae praescribiturque modus interpretandi sacram scripturam etc. Insuper eadem sacrosancta synodus considerans, non parum utilitatis accedere posse ecclesiae Dei, si ex omnibus latinis editionibus, quae circumferuntur sacrorum librorum, quaenam pro authentica habenda sit, innotescat: statuit et declarat, ut haec ipsa vetus et vulgata editio, quae longo tot saeculorum usu in ipsa ecclesia probata est, in publicis lectionibus, disputationibus, praedicationibus et expositionibus pro authentica habeatur, et quod nemo illam reiicere quovis praetextu audeat vel praesumat. Praeterea ad coercenda petulantia ingenia decernit, ut nemo, suae pru­ dentiae innixus, in rebus fidei et morum, ad aedificationem doctrinae Christianae pertinentium, sacram scripturam ad suos sensus contorquens1, contra eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est iudicare de vero sensu et interpretatione scripturarum sanctarum, aut etiam contra unanimem consensum patrum ipsam scripturam sacram interpretari audeat, etiamsi huiusmodi interpretationes nullo unquam tempore in lucem edendae forent. Qui contravenerint, per ordinarios declarentur et poenis a iure statutis puniantur. Sed et impressoribus modum in hac parte, ut par est, imponere volens, qui iam sine modo, hoc est, putantes sibi licere quidquid libet, sine licentia superiorum ecclesiasticorum ipsos sacrae scripturae libros et super illos adnotationes et expositiones quorumlibet indifferenter, saepe tacito, saepe etiam ementito prelo et, quod gravius est, sine nomine auc1 Cf. C. XXIV q. 3 cc. 27 « 39 (Fr 1,997 sq. et 1006). Council o/ Trent — 1545-1563: Session 4 * 664 dom, Ecclesiasticus, Isaiah, Jeremiah with Baruch, Ezechiel, Daniel; the twelve minor prophets, namely Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; two books of the Mac­ cabees, I and IL The new Testament: the four gospels according to Matthew, Mark, Luke and John; the Acts of the Apostles written by the evangelist Luke; fourteen letters of Paul the apostle, to the Romans, two to the Corinthians, to the Galatians, to the Ephesians, to the Philippians, to the Colossians, two to the Thessalonians, two to Timothy, to Titus, to Philemon, to the Hebrews; two letters of the apostle Peter; three of the apostle John; one of the apostle James; one of the apostle Jude; the Apocalypse of the apostle John. If anyone should not accept as sacred and canonical these entire books and all their parts as they have, by established custom, been read in the catholic church, and as contained in the old Latin Vulgate edition, and in conscious judgment should reject the aforesaid traditions: let him be anathema. Hence, let all understand the order and manner by which the council will proceed after laying down the foundation of the profession of faith, and what witnesses and supports it will especially use in strengthening its teachings and renewing conduct in the church. Second decree: acceptance of the Latin Vulgate edition of the Bible; rule on the manner of interpreting sacred scripture etc. Moreover, the same holy council considers that noticeable benefit can accrue to the church of God if, from all the Latin editions of the sacred books which are in circulation, it establishes which is to be regarded as authentic. It decides and declares that the old well known Latin Vulgate edition which has been tested in the church by long use over so many centuries should be kept as the authentic text in public readings, debates, sermons and explanations; and no one is to dare or presume on any pretext to reject it. The council further decrees, in order to control those of unbalanced character, that no one, relying on his personal judgment in matters of faith and customs which are linked to the establishment of Christian doctrine, shall dare to inter­ pret the sacred scriptures either by twisting its text to his individual meaning1 in opposition to that which has been and is held by holy mother church, whose function is to pass judgment on the true meaning and interpretation of the sacred scriptures; or by giving it meanings contrary to the unanimous consent of the fathers, even if interpretations of this kind were never intended for publication. Whoever acts contrary to this decision is to be publicly named by religious superiors and punished by the penalties prescribed by law. In this regard, as is right, the council wishes to impose a restriction also on printers who, thinking they have a right to do what they wish without restraint and without the permission of ecclesiastical superiors, print the texts of sacred scripture with added notes and commentaries of anyone at all; and this they often do without stating the name or with a false name of the press and, what is more serious, without the name of the author; and they have books of this kind,* ’ See C XXIV q. 3 chs. 27 and 39 (Fr 1, 997 if. and 1006). 665 Concilium Tridentmum— IÎ4S-I563: Sessiones l\' \ toris imprimunt, alibi etiam impressos libros huiusmodi temere venales habent: decernit et statuit, ut posthac sacra scriptura, potissimum vero haec ipsa vetus et vulgata editio quam emendatissime imprimatur, nulli­ que liceat imprimere vel imprimi facere quosvis libros de rebus sacris sine nomine auctoris, neque illos in futurum vendere aut etiam apud se retinere, nisi primum examinati probatique fuerint ab ordinario, sub poena anathematis et pecuniae in canone concilii novissimi Lateranensis apposita1. Et si regulares fuerint, ultra examinationem et probationem huiusmodi licentiam quoque a suis superioribus impetrare teneantur,, recognitis per eos libris iuxta formam suarum ordinationum. Qui autem scripto eos communicant vel evulgant, nisi antea examinati probatique fuerint, eisdem poenis subiaceant, quibus impressores. Et qui eos habu­ erint vel legerint, nisi prodiderint auctorem, pro auctoribus habeantur. Ipsa vero huiusmodi librorum probatio in scriptis detur atque ideo in fronte libri, vel scripti vel impressi, authentice appareat. Idque totum, hoc est et probatio et examen, gratis fiat, ut probanda probentur, et reprobentur improbanda. Post haec temeritatem illam reprimere volens, qua ad profana quaeque convertuntur et torquentur verba et sententiae sacrae scripturae, ad scurrilia scilicet, fabulosa, vana, adulationes, detractiones, superstitiones, impias et diabolicas incantationes, divinationes, sortes, libellos etiam famosos: mandat et praecipit ad tollendam huiusmodi irreverentiam et contemptum, et ne de cetero quisquam quomodolibet verba scripturae sacrae ad haec et similia audeat usurpare, ut omnes-huius generis homines, temeratores et violatores verbi Dei, iuris et arbitrii poenis per episcopos coerceantur. 5 10 15 20 25 Decretum tertium: Indictio futurae sessionis Item haec sacrosancta synodus statuit et decernit, proximam futuram sessionem tenendam et celebrandam esse feria quinta post sacratissimum festum proximum pentecostes. 30 SESSIO V 17 iun. 1546 Decretum super peccato originali Ut fides nostra catholica, sine qua impossibile est placere Dea1, purgatis erroribus in sua sinceritate integra et illibata permaneat, et ne populus Christianus omni vento doctrinae circumferatur * , cum serpens ille antiquus4, humani generis perpetuus hostis, inter plurima mala, quibus ecclesia Dei 35 his nostris temporibus perturbatur, etiam de peccato originali eiusque remedio non solum nova, sed etiam vetera dissidia excitaverit: sacro­ sancta oecumcnica et generalis Tridentina synodus in Spiritu sancto 1 Cone. Lat. V, sess. X (v. supra pp. 632-633). ’ Hebll.6. * Eph 4,14. 4 Cf. Ap 12, 9; 20,2. Council of Trent — 1545-1 563: Serions 4- 5 ★ 665 printed in other places, on sale without permission. Hence the council decrees and determines that hereafter the sacred scriptures, particularly this ancient Vulgate edition, shall be printed after a thorough revision; that no one may print or have printed any books on sacred subjects without the name of the author, nor in future sell them or even keep them in his possession, unless they have first been examined and approved by the local ordinary, under pain of anathema and fine as determined in the regulation of the most recent Lateran council’. If they are regulars, in addition to the above examination and approval, they must also obtain permission from their own superiors and have the books acknowledged by the latter, in accordance with the formula of their own institutes. Those who make written copies of or publish those books without their having previously been examined and approved, are liable to the same penalties as the printers. Those who possess or read them, if they have not disclosed the author, are to be regarded as the authors. The actual approval of such books is to be given in written form and should be authoritatively displayed at the front of a book, whether it be written or printed. All this, namely the approval and assessment, is to be done without fee, so that approval may be given to what deserves to be approved, and rejection to what has to be condemned. In addition, the council wishes to check the lack of discretion by which the words and sentiments of sacred scripture are turned and twisted to scurrilous use, to wild and empty fancies, to flattery, detraction, superstitions, godless and devilish magical formulae, fortune telling, lotteries, and also slanderous pam­ phlets. So as to banish this kind of irreverence and contempt, and so that no one may in future dare in any way to make use of the words of sacred scriptures for these or similar purposes, the council orders and prescribes that all persons in that category, violaters and profaners of the word of God, should be checked by the bishops by legal and imposed penalties. Third decree: date of the next session Likewise this holy council decides and decrees that the formal meeting of the next session is to take place on the Thursday after the next most sacred feast of Pentecost. SESSION 5 17June 1546 Decree on original sin The aim of the holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same three legates of the apostolic see presiding, is that our catholic faith without which it is impossible to please God2 may, after it has been cleansed of errors, remain complete and unsoiled in its integrity, and that the Christian people may not be carried about with every wind of doctrine1 2,. For, amid the many evils by which the church of God is troubled in our times that ancient serpent"1, the undying enemy of the human race, is stirring up not only new disagreements but also old ones about original sin and its remedy. The 1 Lateran council V, session 10 (see above pp. 632-633). 2 Heb 11, 6. 3 Eph 4, 14. 4 See Ap 12» 9; 20, 2. 666 5 10 15 Μ 25 30 35 40 Conaiutnt TndcHtinum — / 1-M-/Î63. Senio V legitime congregata, praesidentibus in ea eisdem tribus apostolicae sedis legatis, iam ad revocandos errantes, et nutantes confirmandos accedere volens, sacraru n scripturarum et sanctorum patrum ac probatissimorum conciliorum testimonia et ipsius ecclesiae iudicium et consensum secuta haec de ipso peccato originali statuit, fatetur ac declarat. 1. Si quis non confitetur, primum hominem Adam, cum mandatum Dei in paradiso fuisset transgressus, statim sanctitatem et iustitiam, in qua constitutus fuerat, amisisse incurrisseque per offensam praevarica­ tionis huiusmodi iram et indignationem Dei atque ideo mortem, quam antea illi comminatus fuerat Deus, et cum morte captivitatem sub eius potestate, qui mortis deinde babuit imperium, boc est diaboli1, totumque Adam per illam praevaricationis offensam secundum corpus et animam in deterius commutatum fuisse : a. s. 2. Si quis Adae praevaricationem sibi soli et non eius propagini asserit nocuisse, acceptam a Deo sanctitatem et iustitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse; aut inquinatum illum per inobedientiae peccatum mortem et poenas corporis tantum in omne genus humanum transfudisse, non autem et peccatum, quod mors est animae: anathema sit, cum contradicat Apostolo dicenti : Per unum hominem pecca­ tum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt2. 3. Si quis hoc Adae peccatum, quod origine unum est et propagatione, non imitatione transfusum omnibus inest unicuique proprium, vel per humanae naturae vires, vel per aliud remedium asserit tolli, quam per meritum unius mediatoris domini nostri lesu Christi, qui nos Deo reconciliavit in sanguine svlcP, factus nobis iustitia, sanctificatio et *redemptio ; aut negat, ipsum Christi lesu meritum per baptismi sacramentum, in forma ecclesiae rite collatum, tam adultis quam parvulis applicari: ana­ thema sit. Quia non est aliud nomen sub coelo datum hominibus, in quo oporteat nos salvos fieri3. Unde illa vox: Ecce agnus Dei, ecce qui tollit peccata mundi6. Et illa: Quicunque baptizati estis, Christum induistis1. 4. Si quis parvulos recentes ab uteris matrum baptizandos negat, etiam si fuerint a baptizatis parentibus orti, aut dicit, in remissionem quidem peccatorum eos baptizari, sed nihil ex Adam trahere originalis peccati, quod regenerationis lavacro necesse sit expiari ad vitam aeternam con­ sequendam, unde fit consequens, ut in eis forma baptismatis in remissio­ nem peccatorum non vera, sed falsa intelligatur: anathema sit. Quoniam non aliter intelligendum est id, quod dicit Apostolus : Per unum hominem peccatum intravit in mundum, et per peccatum mors, et ita in omnes homines mors pertransiit, in quo omnes peccaverunt3, nisi quemadmodum ecclesia catholica ubique diffusa semper intellexit. Propter hanc enim regulam fidei ex traditione apostolorum etiam parvuli, qui nihil peccatorum in semetipsis adhuc committere potuerunt, ideo in remissionem peccatorum veraciter baptizantur, ut in eis regeneratione mundetur, quod generatione con‘Hcba.H. «1 Cor 1,30. » Rm5,12. s Ac 4,12. » Cf. Rm 5, 9-10. · Io 1,29. 7Gd3,27. » Rm 5,12. * 666 Council uf Trent — I54 f /56J; Session 5 council now wishes to call back those who are going astray and to strengthen the hesitant. And so, following the witness of the sacred scriptures, of the holy fathers, and of the most authoritative councils, as well as the agreement and judgment of the church, it determines, confesses and declares as follows with regard to original sin. 1. If anyone does not acknowledge that the first man, Adam, when he acted against God’s command in paradise, immediately lost that holiness and justice in which he had been created and, because of the sin of such a transgression, incurred the anger and displeasure of God and consequently death, with which God had previously threatened him, and with death a captivity under the power of him who, thenceforth, had the power of death, that is, the devil' ; and that the whole Adam, because of that sinful disobedience, was changed in body and soul for the worse: let him be anathema. 2. If anyone declares that the sin of Adam damaged him alone and not his descendants, and that the holiness and justice received from God, which he lost, he lost for himself alone and not for us; or that, while he was stained by the sin of disobedience, he transmitted only death and bodily pains to the whole human race, but not that sin which is the death of the soul: let him be anathema, for he contradicts the Apostle saying, Sin came into the world through one man, and death through sin, and so death spread through the whole human race because everyone has sinnecr. 3. If anyone asserts that this sin of Adam which, one by origin and passed on to all by propagation and not by imitation, inheres in everyone as something proper to each, is removed by human and natural powers, or by any remedy other than the merit of the one mediator, our lord Jesus Christ, who has reconciled us to God in his own blood34 , being made our righteousness and sanctification and * redemption ; or if anyone denies that the actual merit of Christ Jesus is applied to both adults and infants through the sacrament of baptism duly administered in the form of the church: let him be anathema; for there is no other name under heaven given among people by which we must be saved\ Hence that saying: “Behold the Lamb of God, behold him who takes away the sins of the world6. And that other: For as many ofyou as were baptised, have put on Christ7. 4. If anyone says that recently born babies should not be baptised even if they have been born to baptised parents; or says that they are indeed baptised for the remission of sins, but incur no trace of the original sin of Adam needing to be cleansed by the water of rebirth for them to obtain eternal life, with the necessary consequence that in their case there is being understood a form of baptism for the remission of sins which is not true, but false: let him be anathema. For the saying of the Apostle, Sin came into the world through one man and death through sin, and so death spread through the whole human race because everyone has sinned3, must be understood not otherwise than as the catholic church in its entire extent has always understood it. For, according to the rule of faith transmitted from the apostles, even small children, who could not yet of themselves have committed any kind of sin, are truly baptised for the remission of sins in order that what they contracted by generation may be 1 Heb 2, 14. 4 1 Cor 1,30. 2 Rm 5, 12. 5 Ac 4, 12. 3 See Rm 5, 9-10. 6 Jn 1, 29. 7 G$d 3, 27. 8 Rm 5, 12. 667 ( niu/min Γndcntmum — IS45-156J- Semo V traxerunt. Nisi enim quis renatus fuerit ex aqua et Spiritu sancto, non potest introire in regnum Dei1. 5. Si quis per lesu Christi domini nostri gratiam, quae in baptismate confertur, reatum originalis peccari remitti negat, aut etiam asserit, non tolli totum id, quod veram et propriam peccati rationem habet, sed illud dicit tantum’ radi aut non imputari4: anathema sit. In renatis enim nihil odit Deus, quia nihil est damnationis iis3, qui vere consepulti sunt cum Christo per baptisma in mortem4, qtd non secundum carnem *ambulant , sed veterem hominem exuentes et novum, qui secundum Deum creatus est, induentes·, innocentes, immaculati, puri, innoxii ac Deo dilecti *filii 3 effecti sunt, heredes quidem Dei, coheredes autem ChristP, ita ut nihil prorsus eos ab ingressu coeli remoretur. Manere autem in baptizatis concupis­ centiam vel fomitem, haec sancta synodus fatetur et sentit; quae cum ad agonem relicta sit, nocere non consentientibus et viriliter per Christi lesu gratiam repugnantibus non valet. Quinimmo qui legitime certaverit, coronabitur3. Hanc concupiscentiam, quam aliquando Apostolus peccatum appellat’, sancta synodus declarat, ecclesiam catholicam nunquam in­ tellexisse, peccatum appellari, quod vere et proprie in renatis peccatum sit, sed quia ex peccato est et ad peccatum inclinat. Si quis autem con­ trarium senserit: a. s. 6. Declarat tamen haec ipsa sancta synodus, non esse suae intentionis, comprehendere in hoc decreto, ubi de peccato originali agitur, beatam et immaculatam virginem Mariam Dei genitricem, sed observandas esse constitutiones felicis recordationis Sixti papae IV10, sub poenis in eis con­ stitutionibus contentis, quas innovat. 5 io is 20 25 Decretum secundum: super lectione et praedicatione0 1. Eadem sacrosancta synodus, piis summorum pontificum et probato­ rum conciliorum constitutionibus11 inhaerens easque amplectens et illis adiiciens, ne coelestis ille sacrorum librorum thesaurus, quem Spiritus sanctus summa liberalitate hominibus tradidit, neglectus iaceat, statuit ac 30 decrevit, quod in illis ecclesiis, in quibus praebenda aut praestimonium seu aliud quovis nomine nuncupatum stipendium pro lectoribus sacrae theologiae deputatum reperitur, episcopi, archiepiscopi, primates et alii * Si: omnes editiones decretorum; CT, ridetur per typograpbicum mendum, habet tantam om. in aliquibus codicibus et in omnibus editionibus decretorum c Omnes editiones decretorum pernent sine alia denominatione Decretum de reformatione, in duobus capitibus distinctum quorum secundum incipit infra a paragraph's 9. 1 Io 3,5. I Cf. Augustinus, Contra duas epist. Pelagianorum I 13 (26) (CSEL 60, 445; PL 44, 562). ’ Cf. Rm8,1. «Cf. Rm6,4. » Rm 8,1. < Cf. Coi 3,9-10; Eph 4, 24. 7 Rm 8,17. ’ 2 Tm 2,5. » Cf. Rm 7,14,17,20. 10 Ce. 1 et 2 III 12 in Extras, comm. (Fr 2,1285sq.). II Cf. cone. Lat. IV, c. 11 (v. supra p. 240); c. 5 X. V 5 (Fr 2,770); c. 12 D. XXXVII (Fr 1,139). 35 Council of Trent — 1345~4i63: Session t * 667 cleansed in them by regeneration. For, unless one is bom again of water and of the holy Spirit, he cannot enter the kingdom of God1. 5. It anyone says that the guilt of original sin is not remitted through the grace of our lord Jesus Christ which is given in baptism, or even asserts that all which pertains to the true essence of sin is not removed, but declares it is only4 erased and not attributed2: let him be anathema. For God hates nothing in the reborn, because there is no condemnation3 tor those who are truly buried with Christ by baptism into *death· , who do not walk according to the flesh5 but, putting off the old person and putting on the new person created according to God6, become innocent, stainless, pure, blameless and beloved childrcnb of God, heirs indeed of God and fellow heirs with Christ7, so that nothing at all impedes their entrance into heaven. The holy council confesses and perceives that in the baptised, concupiscence or a tendency to sin remains; since this is left as a form of testing, it cannot harm those who do not give consent but, by the grace of Christ, offer strong resistance; indeed, that person will be crowned who competes according to the rules3. This concupiscence the Apostle sometimes calls sin9, but the holy council declares that the catholic church has never understood it to be called sin in the sense of being truly and properly such in those who have been regenerated, but in the sense that it is a result of sin and inclines to sin. If anyone holds a contrary view: let him be anathema. 6. The same holy council, however, also declares that it is not its intention to include in this decree, when it is dealing with original sin, the blessed and immaculate virgin Mary, mother of God, but rather that observance must be given to the constitutions10 of Pope Sixtus IV of happy memory, in accord with the penalties included in those constitutions, which the council renews. Second decree: on instruction and preachingc 1. The same holy council, loyal to the decisions of popes and recognised councils11, while embracing these and adhering to them, has decided to issue the following decree so as to prevent the heavenly treasure of the sacred books, which the holy Spirit in his supreme generosity has bestowed on us, from being left unnoticed: In those churches where an allowance or benefice or stipend under any other name exists for disposal to those who instruct in sacred theology, bishops, archbishops, primates and other local ordinaries are to oblige 4 Thus in all printed editions of the decrees; CT has so great, apparently a typographical error. b Omitted in some manuscript sources and in all printed editions of the decrees. c All printed editions of the decrees have only the heading Decree on reform, with the decree divided into two chapters, the second of which begins at paragraph 9 below. I Jn 3, 5. 3 See Augustine, Contra dims epist. Pelagianorum (Against two letters of the Pelagians) I 13 (26) (CSEL 60, 445; PL 44, 562) ’ See Rm 8, 1. 4 Sec Rm 6, 4. 5 Rm 8, 1. 6 See Col 3, 9-10; Eph 4, 24. 7 Rm 8, 17. 8 2 Tm 2, 5. 9 See Rm 7, 14, 17, 20. 10 Chs. 1 and 2 III 12 in Extrav. comm. (Fr 2, 1285 ff.). II See Lateran council IV, constitution 11 (see above p. 240); ch. 5 Decretals V 5 (Fr2,770); ch. 12 D. XXXVII (Fr 1, 139). 66S & 10 is μ zs 3o as «ο 45 Concilium Tndtnlinnm - Scaio V' iocorum ordinarii eos, qui praebendam aut praestimonium seu stipendium huiusmodi obtinent, ad ipsius sacrae scripturae expositionem et inter­ pretationem per se ipsos, si idonei fuerint, alioqui per idoneum substi­ tutum, ab ipsis episcopis, archiepiscopis, primatibus et aliis locorum ordinariis eligendum, etiam per subtractionem fructuum, cogant et com­ pellant. De cetero vero praebenda, praestimonium aut stipendium huius­ modi nonnisi personis idoneis et qui per se ipsos id munus explicare possint, conferantur. Et aliter facta provisio nulla sit et invalida. 2. In ecclesiis autem metropolitanis vel cathedralibus, si civitas insignis vel populosa, ac etiam in collegiatis existentibus in aliquo insigni oppido, etiam nullius dioecesis, si ibi clerus numerosus fuerit, ubi nulla praebenda aut praestimonium seu stipendium huiusmodi deputatum reperitur: praebenda quomodocunque, praeterquam ex causa resignationis, primo vacatura, cui aliud onus incompatibile iniunctum non sit, ad eum usum ipso facto perpetuo constituta et deputata intelligatur. Et quatenus in ipsis ecclesiis nulla vel non sufficiens praebenda foret, metropolitanus vel episcopus ipse per assignationem fructuum alicuius simplicis beneficii (eiusdem tamen debitis supportatis oneribus), vel per contributionem beneficiatorum suae civitatis et dioecesis, vel alias, prout commodius fieri poterit, de capituli consilio ita provideat, ut ipsa sacrae Scripturae lectio habeatur. Ita tamen, ut quaecunque aliae lectiones, vel consuetudine vel quavis alia ratione institutae, propter id minime praetermittantur. 3. Ecclesiae vero, quarum annui proventus tenues fuerint, vel ubi tam exigua est cleri et populi multitudo, ut theologiae lectio in eis commode haberi non possit, saltem magistrum habeant1, ab episcopo cum consilio capituli eligendum, qui clericos aliosque scholares pauperes grammaticam gratis doceat, ut deinceps ad ipsa sacrae scripturae studia (annuente Deo) transire possint. Ideoque illi magistro grammatices vel alicuius simplicis beneficii fructus, quos tamdiu percipiat, quamdiu in docendo perstiterit, assignentur, dum tamen beneficium ipsum suo debito non fraudetur obsequio, vel ex capitulari vel episcopali mensa condigna aliqua merces persolvatur, vel alias episcopus ipse aliquam rationem ineat suae ecclesiae et dioecesi accommodam, ne pia haec, utilis ac fructuosa provisio quovis quaesito colore negligatur. 4. In monasteriis quoque monachorum, ubi commode fieri queat, etiam lectio sacrae scripturae habeatur. Qua in re si abbates négligentes fuerint, episcopi locorum, in hoc ut sedis apostolicae delegati, eos ad id opportunis remediis compellant. 5. In conventibus vero aliorum regularium, in quibus studia commode vigere possunt, sacrae scripturae lectio similiter habeatur, quae lectio a capitulis generalibus vel provincialibus assignetur dignioribus magistris. 6. In gymnasiis etiam publicis, ubi tam honorifica et ceterorum om­ nium maxime necessaria lectio hactenus instituta non fuerit, religiosissi­ morum principum ac rerum publicarum pietate et caritate, ad catholicae fidei defensionem et incrementum, sanaeque doctrinae conservationem 1 Cf. conc. Lat. HI, c. 18 (v. supra p. 220) et loca supra cit. Council of Trent — 1 1563: Session 5 * 668 and compel, even by a reduction of their income, those who receive such an allowance, benefice or stipend, to give explanations and interpretations of sacred scripture personally if they are competent, and otherwise by a suitable substitute who is to be chosen by the bishops, archbishops, primates and other local ordinaries. In future, however, such an allowance, benefice or stipend is to be bestowed only on competent persons who can personally carry out that func­ tion. Any provision made otherwise shall be null and void. 2. In metropolitan or cathedral churches, however, if the region is of note and contains many people, and also in collegiate churches which exist in some well known town, even if not belonging to a particular diocese (provided clergy are present in some numbers), where no salaried post or benefice or stipend assigned for this purpose exists, let the salaried post which first becomes vacant, for whatever reason except by resignation, and to which no incompatible duty is attached, be understood to be for ever attached and allotted for that purpose. And if in such churches there should be no endowed post or one which is inadequate, the metropolitan or the actual bishop is to make provision for the required instruction in sacred scripture: this he will provide for, with the advice of his chapter, by assigning the revenue of some simple benefice (the obligations of the same, however, having been provided for), or by contributions from those enjoying privileges in the city or diocese, or from some other source as shall be more conveniently available. However, this has to be arranged so that any other forms of instruction, established by custom or on any other grounds, are in no way omitted. 3. But churches of which the annual income is slight, or where the clergy and people are so few in number that instruction in theology cannot conveniently be provided in them, should have at least a master1, who is to be chosen by the bishop with the advice of his chapter, to teach grammar without fee to clerical and other poor students, so that later on, God willing, they will be able to transfer to formal studies in sacred scripture. Therefore, to that master of grammar there should be allotted the income from some simple benefice which he will enjoy so long as he remains in his teaching post (provided, however, that the actual benefice is not deprived of the services due to it); or some appropriate salary should be paid from the chapter’s or the bishop’s resources; or the bishop himself should enter into some agreement appropriate to his church and diocese, to prevent any neglect under whatever pretext of that pious, useful and benefi­ cial arrangement. 4. In monasteries of monks, too, where it can conveniently be arranged, instruction in sacred scripture should take place. If the abbots are negligent in this matter, the local bishops, as delegates of the apostolic see in this connection, are to compel them to this course by appropriate remedies. 5. In convents of other regulars, however, in which studies can suitably flourish, instruction in sacred scripture is likewise to take place; and this instruction is to be assigned to the more suitably qualified masters by the general or provincial chapters. 6. In public schools where this instruction, so honourable and the most necessary of all, has not so far been established, let it be introduced by the devotion and charity of the most religious princes and governments for the defence and growth of the catholic faith and the preservation and spread of 1 Sec Lateran council III, canon 18 (see above p. 220) and places cited above. 669 Concilium Tridentmum— /S-M-/Î6J. Scmio V et propagationem instituatur. Et ubi instituta foret et negligeretur, restituatur. 7. Et ne sub specie pietatis impietas disseminetur, statuit eadem sancta synodus, neminem ad huiusmodi lectionis officium tam publice quam privatim admittendum esse, qui prius ab episcopo loci de vita, moribus s et scientia examinatus et approbatus non fuerit. Quod tamen de lectoribus in claustris monachorum non intelligatur. 8. Docentes vero ipsam sacram scripturam, dum publice in scholis docuerint, et scholares, qui in ipsis scholis student, privilegiis omnibus de perceptione fructuum praebendarum et beneficiorum suorum in ab- io sentia, a iure communi concessis*1, plene gaudeant et fruantur. 9. Quia vero christianae rei publicae non minus necessaria est praedi­ catio evangelii quam lectio, et hoc est praecipuum episcoporum munus2: statuit et decrevit eadem sancta synodus, omnes episcopos, archiepiscopos, primates et omnes alios ecclesiarum praelatos teneri per se ipsos, is si legitime impediti non fuerint, ad praedicandum sanctum lesu Christi evangelium. 10. Si vero contigerit, episcopos et alios praedictos legitimo detineri impedimento, iuxta formam generalis concilii3 viros idoneos assumere teneantur ad huiusmodi praedicationis officium salubriter exequendum. 20 Si quis autem hoc adimplere contempserit, districtae subiaceat ultioni. 11. Archipresbyteri quoque, plebani et quicunque parochiales vel alias, curam animarum habentes, ecclesias quocunque modo obtinent, per se vel alios idoneos, si legitime impediti fuerint, diebus saltem domi­ nicis et festis solemnibus plebes sibi commissas pro sua et earum capaci- 25 tate pascant salutaribus verbis, docendo ea, quae scire omnibus necessa­ rium est ad salutem, annuntiandoque eis cum brevitate et facilitate sermonis vitia, quae eos declinare, et virtutes, quas sectari oporteat, ut poenam aeternam evadere et coelestem gloriam consequi valeant. Id vero si quis eorum praestare negligat, etiam si ab episcopi jurisdictione quavis 30 ratione exemptum se esse praetenderet, etiam si ecclesiae quovis modo exemptae dicerentur aut alicui monasterio, etiam extra dioecesim existenti, forsan annexae vel unitae, modo re ipsa in dioecesi sint: provida pasto­ ralis episcoporum sollicitudo non desit, ne illud impleatur: Parvuli petierunt panem, et non erat qui frangeret eis *. Itaque ubi ab episcopo moniti, 35 trium mensium spatio muneri suo defuerint, per censuras ecclesiasticas seu alias ad ipsius episcopi arbitrium cogantur, ita ut etiam, si ei sic expedire visum fuerit, ex beneficiorum fructibus alteri, qui id praestet, honesta aliqua merces persolvatur, donec principalis ipse resipiscens officium suum impleat. *0 12. Si quae vero parochiales ecclesiae reperiantur subiectae monaste­ riis in nulla dioecesi existentibus, si abbates et regulares praelati in prae1 Cf. c. 5 X. V 5 (Fr 2,770). 3 Cf. Statuta ecclesiae antiqua c. 3 (Lu Statuta tedesiae antiqua, nova ed. critica curante Ch. Muniet, Paris 1960, 79) quod est c. 6 D. LXXXVIII (Fr 1, 307). 1 Cone. Lat. IV, c. 10 (v. supra pp. 239-240). 4 Lm 4,4. Council of Trent — /545/56.}. Session 5 * 669 sound doctrine. And where, though once introduced it has been neglected, let it be restored. 7. To prevent impiety being spread under the guise of piety, the same holy council has decided that no one is to be admitted in either a public or a private capacity to this office of giving instruction who has not previously been tested and approved by the local bishop concerning his life, character and knowledge. This, however, is not to be understood as applying to instructors within monas­ tic enclosures. 8. Those giving public teaching in the schools on sacred scripture, and students who attend these same schools, shall fully enjoy and benefit, in the case of absence, from all privileges granted by common law1 with regard to the receipt of the revenues of their endowed posts and benefices. 9 But since the preaching of the gospel is no less necessary than instruction for a Christian state, and this is the chief task of the bishops12, the same holy council has decided and decreed that all bishops, archbishops, primates and all others who preside over the churches are personally bound, unless legitimately impeded, to preach the holy gospel of Jesus Christ. 10. But if it should happen that the bishops and others mentioned above are hindered by some legitimate restriction, they shall be bound, according to the provision of a general council3, to appoint men who are capable of carrying out effectively this duty of preaching. But if anyone treats with contempt the fulfilment of this duty, he is to be subjected to severe penalties. 11. Archpriests also, ordinary priests and any others who have some control over parochial and other churches, and have the care of souls, are to feed with the words of salvation the people committed to their charge. This they should do either personally or, if they are legitimately impeded, through others who are competent, by teaching at least on Sundays and solemn feasts, according to their own and their hearers’ capacity, what it is necessary for all to know with a view to salvation, by proclaiming briefly and with ease of expression the vices they must avoid and the virtues they must cultivate so as to escape eternal punishment and gain the glory of heaven. If any of them fail to provide that teaching, even if for some reason he lays claim to be exempt from the bishop’s jurisdiction, and even if the churches are said to be somehow exempt or perhaps attached or united to a monastery which lies outside the diocese, so long as they are actually within a diocese provision of pastoral care from the bishop is not to be lacking, lest that verse be fulfilled : The children beg forfood, and no one gives it to therrf. Hence, after a warning from the bishop, if they have failed in their allotted task for a period of three months, they are to be brought under ecclesiastical or other censures at the discretion of the bishop, to the extent that, if it seems to be expedient, a fair compensation is to be paid from the revenues of the benefice to another who takes the responsibility, until the incumbent mends his way and fulfils his own duty. 12. If, however, any parish churches are found subject to monasteries which are not in any diocese, and if the abbots and regular superiors are negligent in the 1 See ch. 5 Decretals V 5 (Fr 2, 770). 2 See Ancient statutes of the church, canon 3 (Les Statuta ecclesiae antiqua, ed. in new critical edn. by C. Munier, Paris 1960, 79), which is ch. 6 D. LXXXVIII (Fr 1, 307). ' Lateran council IV, constitution 10 (see above pp. 239-240). 4 Lm 4, 4. 670 5 io is M 25 30 35 Condbum TndeHtinum — lUd Semo V dictis négligentes fuerint, a metropolitan's, in quorum provinciis dioe­ cesis ipsae sitae sunt, tamquam quoad hoc sedis apostolicae delegatis compellantur. Neque huius decreti exeeutionem consuetudo vel exemptio aut appellatio aut reclamatio sive recursus impedire valeat, quousque desuper a competenti iudice, qui summarie et sola facti veritate inspecta procedat, cognitum et decisum fuerit. 13. Regulares vero cuiuscunque ordinis, nisi a suis superioribus de vita, moribus et scientia examinati et approbati fuerint, ac de eorum licentia, etiam in ecclesiis suorum ordinum, praedicare non possint; cum qua licentia personaliter se coram episcopis praesentare et ab eis bene­ dictionem petere teneantur, antequam praedicare incipiant.1 14. In ecclesiis vero, quae suorum ordinum non sunt, ultra licentiam suorum superiorum etiam episcopi licentiam habere teneantur, sine qua in ipsis ecclesiis non suorum ordinum nullo modo praedicare possint12. Ipsam autem licentiam gratis episcopi concedant. 15. Si vero (quod absit) praedicator errores aut scandala disseminaverit in populum, etiam si in monasterio sui vel alterius ordinis praedicet, episcopus ei praedicationem interdicat. Quod si haeredes praedicaverit, contra eum secundum iuris dispositionem aut loci consuetudinem procedat, etiam si praedicator ipse generali vel speciali privilegio exemptum se esse praetenderet. Quo casu episcopus auctoritate apostolica et tam­ quam sedis apostolicae delegatus procedat. Curent autem episcopi, ne quis praedicator vel ex falsis informationibus vel alias calumniose vexetur iustamve de eis conquerendi occasionem habeat. 16. Caveant praeterea episcopi, ne aliquem vel eorum, qui cum sint nomine regulares, extra claustra tamen et obedientiam religionum suarum vivunt, vel presbyterorum saecularium (nisi ipsis noti sint et moribus atque doctrina probati), etiam quorumlibet privilegiorum praetextu in sua civitate vel dioecesi praedicare permittant, donec ab ipsis episcopis super ea re sancta sedes apostolica consulatur, a qua privilegia huiusmodi nisi tacita veritate, et expresso mendacio, ab indignis extorqueri verisi­ mile non est. 17. Quaestores vero eleemosynarii3, qui etiam quaestuarii vulgo dicuntur, cuiuscunque conditionis existant, ullo modo nec per se, nec per alium praedicare praesumant. Et contrafacientes ab episcopis et ordinariis locorum, privilegiis quibuscunque non obstantibus, oppor­ tunis remediis omnino arceantur. Decretum indictionis futurae sessionis Item haec sacrosancta synodus statuit et decernit, primam futuram ♦o sessionem tenendam et celebrandam esse die iovis feria quinta post festum beati lacobi apostoli. 1 Cf. cone. Lat. V, sess. XI (v. supra p. 636). 2 Cf. cone. Lat. IV, c. 3 (v. supra pp. 234, 39 - 235, 6). 3 Cf. cone, Lat. IV, c. 62 (v. supra p. 263); c. 11 V 2 7λ (Fr 2,1190). (Fr 2,1074); c. 2 V 9 in Clenr. Council of Twit — /5*/5 -/563; Session 5 ♦ 670 aforesaid matters, they are to be compelled by the metropolitans in whose provinces these same dioceses arc situated, who will be acting in this matter as delegates of the apostolic see. The execution of this decree cannot be impeded by any custom or exemption or appeal or protest or recourse, until a competent judge, who shall have proceeded summarily and examined only the truth of the case, shall have made an investigation and given a decision. 13. But regulars of any order may not preach even in the churches of their own order unless they have been rested and approved by their own superiors with respect to their life, moral character and knowledge, and gain their permis­ sion; and with that permission they are bound to come in person before the bishops and ask for their blessing before they begin to preach1. 14. In churches, however, which do not belong to their own orders they are obliged, in addition to the permission of their own superiors, to have that also of the bishop, without which they may not preach in any form in churches not belonging to their own *orders . But the bishops are to grant this permission without a fee. 15. But if (which heaven avert) a preacher is sowing errors or scandals among the people, even if he is preaching in a monastery of his own or of another order, the bishop shall forbid him to preach. If he has been preaching heresies, the bishop shall take proceedings against him in accordance with the tenor of the law and the custom of the region, even though the preacher may claim that he is personally exempt by a general or particular privilege. In that case the bishop is to proceed by apostolic authority as delegate of the apostolic see. But bishops should take care that a preacher is not harassed either by false reports or by other calumnies, so that he may have reasonable grounds for complaint against the charges. 16. Moreover, bishops should take precautions not to allow as preachers in their city or diocese any who, though regular in name, are living outside the enclosure and obedience of their own religious institutes, or secular priests (unless they are known to them and of approved moral character and doctrine), even though some kind of privilege is claimed, until there is consultation on the matter with the holy apostolic see, from which it is unlikely that privileges of this kind are extracted by unworthy persons unless by deliberate lying and suppression of the truth. 17. Those soliciting alms1 23 (also commonly called fortune-hunters), whatever their status, may in no way claim the right to preach either personally or through another. Those who act against this ruling are to be totally restrained by bishops and local ordinaries making use of suitable preventives, all privileges whatsoever notwithstanding. Decree to announce the next session Likewise the holy council decides and decrees that the next session is to be held and celebrated on the Thursday following the feast of St James, apostle. 1 Sec Lateran council V, session 11 (see above 636). 2 Sec Lateran council IV, constitution 3 (see above pp. 234—235). 3 See Lateran council IV, constitution 62 (see above p. 263); ch. 11 V 2 Sext (Fr 2, 1074); ch. 2 V 9 Clementines (Fr 2, 1190). 671 CiwiZf/on TriJentinum — 1 Stssio \'l SESSIO VI 13 ian. 1547 Decretum de iustificatîone Prooemium Cum hoc tempore non sine multarum animarum iactura et gravi eccle­ siasticae unitatis detrimento erronea quaedam disseminata sit de justi­ ficatione doctrina: ad laudem et gloriam omnipotentis Dei, ecclesiae 5 tranquillitatem et animarum salutem sacrosancta oecum enica et generalis Tridentina synodus in Spiritu sancto legitime congregata, praesidentibus in ea nomine sanctissimi in Christo patris et domini nostri Pauli divina providentia papae tertii, reverendissimis dominis, dominis loanne Maria episcopo Praenestino, de Monte, et Marcello tit. s. Crucis in Hierusalem 10 presbytero, sacrae Romanae ecclesiae cardinalibus et apostolicis de latere legatis, exponere intendit omnibus christifidelibus veram sanamque doc­ trinam ipsius iustificationis, quam sol iustitiae1 Christus lesus, fidei nostrae auctor et consummator’, docuit, apostoli tradiderunt et catholica ecclesia, Spiritu sancto suggerente, perpetuo retinuit; districtius inhi- is bendo, ne deinceps audeat quisquam aliter credere, praedicare aut docere, quam praesenti decreto statuitur ac declaratur. Cap. I. Dt naturae et legis ad iustificandos homines imbecillitate Primum declarat sancta synodus, ad iustificationis doctrinam probe et sincere intelligendam oportere, ut unusquisque agnoscat et fateatur, quod cum omnes homines in praevaricatione Adae innocentiam perdidissent, facti immundi3 et (ut Apostolus inquit) natura filii irae *, quemadmodum in decreto de peccato originali exposuit, usque adeo servi erant peccati5, et sub potestate diaboli ac mortis, ut non modo gentes per vim naturae, sed ne ludaei quidem per ipsam etiam litteram legis Moysi inde liberari aut surgere possent, tametsi in eis liberum arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum. 20 Cap. II. De dispensations et mysterio adventus Christi I I U j ■ Quo factum est, ut coelestis Pater, Pater misericordiarum et Deus totius con­ solationis6, Christum lesum Filium suum, et ante legem et legis tempore 30 multis sanctis patribus declaratum ac promissum, cum venit beata illa plenitudo temporis’, ad homines miserit, ut et ludaeos, qui sub lege erant, redimeret9, et gentes, quae non sectabantur iustitiam, iustitiam apprehen­ derent9, atque omnes adoptionem filiorum reciperent10. Hunc proposuit Deus propitiatorem per fidem in sanguine ipsius11, pro peccatis nostris, non solum 35 autem pro nostris, sed etiam pro totius mundi12. I Cf. MI 4,2. • 2 Cor 1,3. II Rm 3,25. 1 Cf. Heb 12, 2. »Cf.Is64,6. «Eph2,3. * Cf. Rm 6, 20. 7 Cf. Gal 4, 4. · Gal 4, 5. · Rm 9, 30. »· Cf. Gal 4, 5. “ 1 Io 2,2. Council of l'rcnt - 1543-IS63: Session 6 * 671 SESSION 6 13 January 1547 Decree on justification Introduction At this time there has been spread an erroneous doctrine about justification, with resulting loss of many souls and serious damage to the unity of the church. Because of this, the holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit for the praise and glory of almighty God, the peace of the church, and the salvation of souls, sets down its intention : those presiding in the name of our father and lord in Christ, Paul III by divine providence pope, being John Mary bishop of Palestrina de Monte and Marcellus priest of the holy Cross in Jerusalem, cardinals of the holy Roman church and legates a latere of the holy see. Its intention is to set out for all the Christian faithful the true and sound doctrine on justification which the sun of justice1, Jesus Christ, pioneer and perfecter of our faith2, taught, the apostles handed down, and the catholic church under the prompting of the holy Spirit has always retained. This it does by imposing a strict check on anyone who dares to believe, preach or teach otherwise than is defined and declared in the present decree. Chap. 1. On the powerlessness of nature and law to justify First of all, for a true and genuine understanding of the doctrine of justification, the holy council declares that everyone must acknowledge and confess that, since all lost their innocence in the sin of Adam, became unclean3 and (in the words of the Apostle) by nature children of wrath4, as is set out in the decree on original sin, they were so far slaves of sin56and under the power of the devil and death, that not only could the gentiles not be freed from or rise above it by the force of nature, but neither could the Jews even by the letter of the law of Moses, though their free will, for all that it had been weakened and sapped in strength, was in no way extinct. Chap. 2. The ordering and the mystery of Christ's coming Wherefore it came about that the Father in heaven, the Father of mercies and God of all comfort * 3, when that blessed fullness of time came7, sent Jesus Christ his Son, announced and promised both before the law and in the time of the law by many holy fathers, in order to redeem the Jews who were under the law *, and that the gentiles who did not pursue righteousness might attain it9, so that all might receive adoption as sons10. Him God put forward as an expiation by his blood, to be received by faith11 ,for our sins, and not for ours only, but also for the sins of the whole world'2. 'See Ml 4, 2. 6 2 Cor 1,3. " Rm 3, 25. 2 See Heb 12, 2. 3 See Is 64, 6. 4 Eph 2, 3. 5 See Rm 6. 20. 7 See Gal 4, 4. 8 Gal 4, 5. 9 Rm 9, 30. 10 See Gal 4, 5. 12 1 Jn 2, 2. 672 Coniduem Tndcntinusn — Sento \ I Cap. HI. Qus per Christum instificantur Verum etsi ille pre omnibus mortuus est1, non omnes tamen mortis eius beneficium recipiunt, sed ii dumtaxat, quibus meritum passionis eius communicatur. Nam sicut revera homines, nisi ex semine Adae propas gati nascerentur, non nascerentur iniusti, cum ea propagatione per ipsum, dum concipiuntur, propriam iniustitiam contrahant: ita nisi in Christo renascerentur, numquam iustiticarentur, cum ea renascenda per meritum passionis eius gratia, qua iusti fiunt, illis tribuatur. Pro hoc beneficio Apostolus gratias nos semper agere hortatur Patri, qui dignos nos fecit in 10 partem sortis sanctorum in lumine, et eripuit de potestate tenebrarum, transtulitque in regnum Filii dilectionis suae, in quo habemus redemptionem et remissionem *. peccatorum Cap. /I/. Insinuatur descriptio iustificatimis impii, et modus eius in statu gratiae Quibus verbis iustificationis impii descriptio insinuatur, ut sit translatio is ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae et adoptionis filiorum Dei3, per secundum Adam lesum Christum salva­ torem nostrum; quae quidem translatio'post evangelium promulgatum sine lavacro regenerationis aut eius voto fieri non potest, sicut scriptum est : Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest introire in io regnum Dei *. Cap. V. De necessitate praeparationis ad isestificationem in adultis, et unde sit Declarat praeterea, ipsius iustificationis exordium in adultis a Dei per Christum lesum praeveniente gratia sumendum esse, hoc est, ab eius vocatione, qua nullis eorum existentibus meritis vocantur, ut qui per as peccata a Deo aversi erant, per eius excitantem atque adiuvantem gratiam ad convertendum se ad suam ipsorum iustificationem, eidem gratiae libere assentiendo et cooperando, disponantur, ita ut tangente Deo cor hominis per Spiritus sancti illuminationem neque homo ipse nihil omnino agat, inspirationem illam recipiens, quippe qui illam et abiicere potest, so neque tamen sine gratia Dei movere se ad iustitiam coram illo libera sua voluntate possit. Unde in sacris litteris cum dicitur: Convertimini ad me, et ego convertar ad voP, libertatis nostrae admonemur; cum respondemus: Converte nos Domine ad te, et convertemur *, Dei nos gratia praeveniri con­ fitemur. 35 * Cap VI. Modus praeparationis Disponuntur autem ad ipsam iustitiam, dum excitati divina gratia et adiuti, fidem ex auditu concipientes7, libere moventur in Deum, credentes, vera esse, quae divinitus revelata et promissa sunt, atque illud in primis, a Deo iustificari impium per gratiam eius, per redemptionem, quae est in Cbristo «ο lests *, et dum, peccatores se esse intelligentes, a divinae iustitiae timore, quo utiliter concutiuntur, ad considerandam Dei misericordiam se con­ vertendo, in spem eriguntur, fidentes, Deum sibi propter Christum pro1 2 Cor 5,15. « Col 1,12-14. 1 Cf. Rm 8, 23. 4 Io 3, 5. * Zcl,3. * Lm 5, 21. 7 Cf. Rm 10,17. ‘Rm3,24. Council of Irent - 1545-156J: Session 6 Chap. J. * 672 Who are justified through Christ But though he died for all1, yet not all receive the benefit of his death, but only those to whom the merit of his passion is imparted. For just as men and women would not actually be born unjust if they were not bred and born from the seed of Adam, since by that descent they incur through him their own state of injustice while they are being conceived; so, if not reborn in Christ, they would never be justified, because by that rebirth there is granted to them, through the merit of his passion, his grace by which they become just. For this gift the Apostle enjoins on us always to give thanks to the Father who has qualified us to share in the inheritance of the saints in light. He has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sin?. Chap. 4. Suggested description of the justification of a sinner and its character in the state of grace By those words there is suggested a description of the justification of a sinner: how there is a transition from that state in which a person is born as a child of the first Adam to the state of grace and of adoption as children of God3 through the agency of the second Adam, Jesus Christ our saviour; indeed, this transition, once the gospel has been promulgated, cannot take place without the waters of rebirth or the desire for them, as it is written: Unless a person is bom again of water and the holy Spirit, he cannot enter the kingdom of God4. Chap. 5. On the need ofpreparation for justification in adults and its source The council further declares that actual justification in adults takes its origin from a predisposing grace of God through Jesus Christ, that is, from his invitation which calls them, with no existing merits on their side; thus, those who had been turned away from God by sins are disposed by God’s grace inciting and helping them, to turn towards their own justification by giving free assent to and co-operating with this same grace. Consequently, though God touches a person’s heart through the light of the holy Spirit, neither does that person do absolutely nothing in receiving that movement of grace, for he can also reject it; nor is he able, by his own free will and without God’s grace, to move himself towards justice in God’s sight. Hence, w'hen scripture says, Return to me and I will return to you5, we are being reminded of our freedom; when we answer, Restore us to yourself, O Lord, that we may be restored6, we are admitting that we are forestalled by the grace of God. Chap. 6. The manner ofpreparation People are disposed for that justice when, roused and helped by divine grace and attaining the faith that comes from hearing7, they are moved freely towards God and believe to be true what has been divinely revealed and promised, and in particular that the wicked are justified by God by his grace through the redemp­ tion which is in Christ Jesus *. At the same time, acknowledging that they are sinners, they turn from fear of divine justice, which profitably strikes them, to thoughts of God’s mercy; they rise to hope, with confidence that God will be '2 Cor 5, 15. 2 Col 1, 12-14. 3 See Rm 8, 23. 4 Jn 3, 5. 5 Ze 1,3. 6 Lm 5, 21. 7 See Rm 10, 17. 8 Rm 3, 24. 673 4 Concilium Tridentinunt—1545-1563: Senio V/ pitium fore, illumque tamquam omnis iustitiae fontem diligere incipiunt ac propterea moventur adversus peccata per odium aliquod et détestationem, hoc est, per eam poenitentiam, quam ante baptismum agi oportet ; denique dum proponunt suscipere baptismum, inchoare novam vitam et servare divina mandata. De hac dispositione scriptum est: Accedentem 5 ad Deum oportet credere, quia est et quod inquirentibus se remunerator sit1, et: Confide fili, remittuntur tibi peccata tuar, et: Timor Domini expellit peccatum?, et: Poenitentiam agite et baptigetur unusquisque vestrum in nomine lesu Cbristi in remissionem peccatorum vestrorum, et accipietis donum Spiritus sancti *, et: Euntes ergo docete omnes gentes, baptizantes eos in nomine Patris et Filii et io Spiritus sancti, docentes eos senare quaecumque mandavi vobis5, denique: Praeparate corda vestra Domino*. Cap. VU. Quid iit iastificatia impii, et quae eius causae Hanc dispositionem seu praeparationem iustificatio ipsa consequitur, quae non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum, unde homo ex iniusto ht iustus et ex inimico amicus, ut sit haeres secundum spem vitae aeternae1. Huius iustificationis causae sunt: finalis quidem gloria Dei et Christi ac vita aeterna; efficiens vero misericors Deus, qui gratuito abluit3 et sanctificat, signans et ungens9 Spiritu promissionis sancto, qui est pignus haereditatis nostrae10; meritoria autem dilectissimus unigenitus suus dominus noster lesus Christus, qui cum essemus inimici11, propter nimiam cbaritatem, qua dilexit nos12, suâ sanctissima passione in ligno crucis nobis iustificationem meruit et pro nobis Deo Patri satisfecit; instrumentalis item sacramentum baptismi, quod est sacramentum fidei13, sine qua nulli umquam contigit iustificatio. Demum unica formalis causa est iustitia Dei, non qua ipse iustus est, sed qua nos iustos facit, qua videlicet ab eo donati renovamur spiritu mentis nostrae14, et non modo reputamur, sed vere iusti nominamur et sumus15, iustitiam in nobis recipientes unusquis­ que suam, secundum mensuram, quam Spiritus sanctus partitur singulis prout vult1®, et secundum propriam cuiusque dispositionem et coopera­ tionem. Quamquam enim nemo possit esse iustus, nisi cui merita passionis domini nostri lesu Christi communicantur, id tamen in hac impii iustificatione fit, dum eiusdem sanctissimae passionis merito per Spiritum sanctum charitas Dei diffunditur in cordibus17 eorum, qui iustificantur, atque ipsis inhaeret. Unde in ipsa iustificatione cum remissione pecca­ torum haec omnia simul infusa accipit homo per lesum Christum, cui inseritur: fidem, spem et charitatem. Nam fides, nisi ad eam spes accedat et charitas, neque unit perfecte cum Christo, neque corporis eius vivum membrum efficit. Qua ratione verissime dicitur, fidem sine operibus 1Hcbll,6. * Mt 9, 2. » Edi 1, 27. * Ac 2, 38. » Mt 28,19-20. * 1 Rg 7, 3. TTt3,7. · Cf. 1 Cor 6,11. » Cf. 2 Cor 1, 21-22. »· Eph 1,13-14. « Cf. Rm 5,10. “ Eph 2, 4. 11 Cf. Augustinus, Ep. 93 ad Bonifatium 9 (CSEL 34/2, 530 sq.; PL 33, 363 sq.). 14 Cf. Eph 4, 23. » Cf. 1 Io 3,1. »« Cf. 1 Cor 12,11. ” Cf. Rm 5, 5. is 20 25 30 as «0 1 1 I | I I ) ■ Council of Trent— IS45-1S6J: Sesiion 6 * 673 favourable to them for Christ’s sake; and they begin to love him as the fount of all justness. They are thereby turned against sin by a feeling of hatred and detestation, namely by that repentance which must occur before baptism. Finally, when they are proposing to receive baptism, they are moved to begin a new life and to keep God’s commandments. Of this attitude of mind, scripture says: Whoever would draw near to God must believe that he exists and that he rewards those who seek him1; and, Take heart, son, your sins are forgiven2; and, Fear of the Lord drives out sin'’; and, Repent and be baptised every one of you in the name ofJesus Christ for the forgiveness ofyour sins, and you shall receive the gift of the holy Spirit4; and, Go, therefore, and make disciples of all nations, baptising them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that 1 have commanded yoiF; finally, Direct your hearts to the Lord1*. Chap. 7. What the justification of the sinner is and what are its causes This disposition and preparation precede the actual justification, which consists not only in the forgiveness of sins but also in the sanctification and renewal of the inward being by a willing acceptance of the grace and gifts whereby someone from being unjust becomes just, from being an enemy becomes a friend, so that he is an heir in hope of eternal life7. The causes of this justification are: final cause, the glory of God and of Christ, and eternal life; efficient cause, the God of mercy who, of his own free will, washes8 and sanctifies, placing his seal and anointing9 with the promised holy Spirit who is the guarantee of our inheritance^; meritorious cause, his most beloved and only-begotten Son, our lord Jesus Christ who, when we were at enmity with him1 ’, out of the great love with which he loved usx2, merited justification for us by his most holy passion on the wood of the cross, and made satisfaction to God the Father on our behalf; instrumental cause, the sacrament of baptism, which is the sacrament of faith13, without which justification comes to no one. Finally, the one formal cause is the justness of God : not that by which he himself is just, but that by which he makes us just and endowed with which we are renewed in the spirit of our mind14, and are not merely considered to be just but we are truly named and are just13, each one of us receiving individually his own justness according to the measure which the holy Spirit apportions to each one as he wills16, and in view of each one’s dispositions and co-operation. For though no one can be just unless the merits of the passion of our lord Jesus Christ are communicated to him ; nevertheless, in the justification of a sinner this in fact takes place when, by the merit of the same most holy passion, the love of God is poured out by the agency of the holy Spirit in the hearts1' of those who are being justified, and abides in them. Consequent­ ly, in the process of justification, together with the forgiveness of sins a person receives, through Jesus Christ into whom he is grafted, all these infused at the same time: faith, hope and charity. For faith, unless hope is added to it and charity too, neither unites him perfectly with Christ nor makes him a living member of his body. Hence it is very truly said that faith without works is dead 1 Hcb 11,6. 2 Mt 9, 2. 3 Ecli 1, 27. 4 Ac 2, 38. 5 Mt 28, 19-20. 6 1 Kg 7, 3. 7 Tt 3, 7. 8 See 1 Cor 6, 11. 9 See 2 Cor 1, 21-22. 10 Eph 1, 13-14. " See Rm 5, 10. *12 *Eph 2, 4. 13 See Augustine, Ep. 98 ad Bonifatium (Letter 98 to Boniface) 9 (CSEL 34/2,530 ff.; PL 33, 363 if.). 14 See Eph 4, 23. 15 See 1 Jn 3, 1. “ See 1 Cor 12, 11. 17 Sec Rm 5, 5. 674 Canalium Tndcntmum — 1S45-I56J: Sosio VI mortuam ct otiosam esse1, et in Christo lesu neque circumcisionem aliquid valere, neque praeputium, sed fidem, quae per cbaritatem operatur3. Hanc fidem ante baptismi sacramentum ex apostolorum traditione catechumeni ab ecclesia petunt, cum petunt fidem vitam aeternam praestantem, quam 5 sine spe et charitate fides praestare non potest. Unde et statim verbum Christi audiunt: Si vis ad vitam ingredi, serva mandata3. Itaque veram et christianam iustitiam accipientes, eam ceu primam stolam4, pro illa, quam Adam sua inobedientia sibi et nobis perdidit, per Christum lesum illis donatam, candidam et immaculatam iubentur statim renati conservare, jo ut eam perferant ante tribunal domini nostri lesu Christi et habeant vitam aeternam5. Cap. VIII. Qpamodo intelligaiur, impitas per fidem et gratis iustifisari Cum vero Apostolus dicit, iustificari hominem per fidem8, et gratis7, ea verba in eo sensu intelligenda sunt, quem perpetuus ecclesiae catholicae is consensus tenuit et expressit, ut scilicet per fidem ideo iustificari dicamur, quia fides est humanae salutis initium, fundamentum et radix omnis iustificationis, sine qua impossibile est placere Detfi et ad filiorum eius con­ sortium® pervenire; gratis autem iustificari ideo dicamur, quia nihil eorum, quae iustificationem praecedunt, sive fides, sive opera, ipsam 20 iustificationis gratiam promeretur; si enim gratia est, iam non ex operibus; alioquin (ut idem Apostolus inquit10) gratia iam non est gratia. Cap. IX. Contra manem barretuorum fiduciam 35 40 Quamvis autem necessarium sit credere, neque remitti, neque remissa umquam fuisse peccata, nisi gratis divina misericordia propter Christum: nemini tamen fiduciam et certitudinem remissionis peccatorum suorum iactanti et in ea sola quiescenti peccata dimitti vel dimissa esse dicendum est, cum apud haereticos et schismaticos possit esse, ir •III o nostra tem­ pestate sit et magna contra ecclesiam catholicam contentione praedicetur vana haec et ab omni pietate remota fiducia. Sed neque illud asserendum est, oportere eos, qui vere iustificari sunt, absque ulla omnino dubitatione apud semetipsos statuere, se esse iustificatos, neminemque a peccatis absolvi ac iustificari, nisi eum, qui certo credat, se absolutum et iustificatum esse, atque hac sola fide absolutionem et iustificationem perfici, quasi qui hoc non credit, de Dei promissis deque mortis et resurrectionis Christi efficacia dubitet. Nam sicut nemo pius de Dei misericordia, de Christi merito deque sacramentorum virtute et efficacia dubitare debet: sic quilibet, dum se ipsum suamque propriam infirmitatem et indispositionem respicit, de sua gratia formidare et timere potest, cum nullus scire valeat certitudine fidei, cui non potest subesse falsum, se gratiam Dei esse consecutum. 1 * * * ’ Cf. Ic 2,17,20. 1 Gal 5, 6. » Mt 19,17. Cf. Lc 15, 22; Augustinus, De geruii ad Utt. VI 27 (CSEL 28/1,199; PL 34, 355). Cf. Rituale Rom. de administrando baptismo. Cf. Rm 3, 28 et saepius. 7 Cf. Rm 3,24. * Heb 11, 6. Cf. 2Ptl,4. ‘•Rmll.ô. Council of Trent — 1545-1563: Session 6 * 674 and barren1, and in Christ Jesus neither circumcision is of any avail nor uncir­ cumcision, but faith working through love2. From apostolic tradition, catechu­ mens seek this faith from the church before the sacrament of baptism when they ask for the faith that gives eternal life; and this, without hope and charity, faith cannot give. Consequently, they immediately hear the word of Christ: If you would enter life, keep the commandments5. Thus, receiving true and Christian justness in exchange for that which Adam, by his disobedience, lost for himself and for us, the reborn are immediately ordered to preserve the justice freely granted to them through Jesus Christ in a pure and spotless state like a best robe*4, so that they may carry it before the tribunal of our lord Jesus Christ and possess eternal life5. Chap. 8. How justification of the sinner freely granted through faith is to be understood When the Apostle says that a person is justified by faith6 and as a gift7, those words are to be understood in the sense which the perennial consent of the catholic church has maintained and expressed, namely, that we are said to be justified by faith because faith is the first stage of human salvation, the founda­ tion and root of all justification, without which it is impossible to please God? and come to the fellowship of his children9. And we are said to receive justifica­ tion as a free gift because nothing that precedes justification, neither faith nor works, would merit the grace of justification ; for if it is by grace, it is no longeron the basis of works; otherwise (as the same Apostle says10) grace would no longer be grace. Chap. 9. Against the vain confidence of the heretics But though it is necessary to believe that sins are not forgiven, nor have they ever been forgiven, save freely by the divine mercy on account of Christ; neverthe­ less, it must not be said that anyone’s sins are or have been forgiven simply because he has a proud assurance and certainty that they have been forgiven, and relies solely on that. For this empty and ungodly assurance may exist among heretics and schismatics, as indeed it does exist in our day, and is preached most controversially against the catholic church. Neither should it be declared that those who are truly justified must determine within themselves beyond the slightest hesitation that they are justified, and that no one is absolved from sin and justified except one who believes with certainty that he has been absolved and justified, and that absolution and justification are effected by this faith alone — as if one who does not believe this is casting doubts on God’s promises and on the efficacy of the death and resurrection of Christ. For, just as no devout person ought to doubt the mercy of God, the merit of Christ and the power and efficacy of the sacraments; so it is possible for anyone, while he regards himself and his own weakness and lack of dispositions, to be anxious and fearful about his own state of grace, since no one can know, by that assurance of faith which excludes all falsehood, that he has obtained the grace of God. ’ See Jas 2, 17, 20. 2 Gal 5, 6. * Mt 19, 17. 4 See Lk 15,22; Augustine, De genesi ad Utt. (On the words of Genesis) VI27 (CSEL 28/1,199; PL 34, 355). 5 See Rituale Romanum (Roman Ritual), administration of baptism. 6 See Rm 3, 28 and elsewhere. See Rm 3, 24. 8 Heb 11, 6. 9 See 2 Pt 1,4. 10 Rm 11,6. 675 (anulium Tadcntinum Cap. X. IÎ4Î-I563: Sessio \ I Df acceptae ùuhficat'wui incrementa Sic ergo iustificati et amici Dei ac domestici facti1, euntes de virtute in virtutem1, renovantur (ut Apostolus inquit3) de die in diem, hoc est, mortificando membra camis suae4 et exhibendo ea arma iustitiae in sanctificationem5 per observationem mandatorum Dei et ecclesiae: in ipsa s iustitia per Christi gratiam accepta, coopérante fide bonis operibus, crescunt atque magis iustificantur, sicut scriptum est: Qui iustus est, iustificetur adhuc *, et iterum ; Ne verearis usque ad mortem justificari1, et rursus : Iji/r/rr quoniam ex operibus justificatur bomo et non ex fide tantum6. Hoc vero iustitiae incr Mil entum petit sancta ecclesia, cum orat: Da nobis Domine 10 fidei, spei et cbariiatis augmentum9. Cap. XI. De offierrattone mandatcrion deque illinc nececritate et posnbilitate Nemo autem, quantumvis iustificatus, liberum se esse ab observatione mandatorum putare debet, nemo temeraria illa et a patribus sub ana­ themate prohibita10 voce uti, Dei praecepta homini iustificato ad observandum esse impossibilia. Nam Deus impossibilia non iubet, sed iubendo monet, et facere quod possis, et petere quod non possis, et adiuvat ut possis11 ; cuius mandata gravia non sunt12, cuius iugum suave est et onus leve13. Qui enim sunt filii Dei, Christum diligunt; qui autem diligunt eum (ut ipsemet testatur14), servant sermones eius, quod utique cum divino auxilio praestare possunt. Licet enim in hac mortali vita quantumvis sancti et iusti in levia saltem et quotidiana, quae etiam venialia dicuntur, peccata quandoque cadant, non propterea desinunt esse iusti. Nam iustorum illa vox est, et humilis et verax : Dimitte nobis debita nostra1*. Quo fit, ut iusti ipsi eo magis se obligatos ad ambulandum in via iustitiae sentire debeant, quo liberati iam a peccato, servi autem facti Deo16, sobrie et iuste et pie11 viven­ tes, proficere possunt per Christum lesum, per quem accessum habuerunt in gratiam istam13. Deus namque sua gratia semel iustificatos non deserit, nisi ab eis prius deseratur19. Itaque nemo sibi in sola fide blandiri debet, putans, fide sola se haeredem esse constitutum haereditatemque consecuturum, etiamsi Christo non compatiatur, ut et conglorificetur20. Nam et Christus ipse (ut inquit Apostolus), cum esset Filius Dei, didicit ex his, quae passus est, oboedientiam, et consummatus factus est omnibus obtemperantibus sibi causa salutis aeternae21. Propterea Apostolus ipse monet iustificatos dicens: Nescitis quod ii, qui in stadio currunt, omnes quidem currunt, sed unus accipit bravium; sic currite, ut comprehendatis. Ego igitur sic curro, non quasi I Cf. Eph 2,19. ’ Ps 83, 8. 4 Cf. 2 Cor 4,16. 4 C£. Coi 3, 5. 4 Cf. Rm 6,13 et 19. 4 Ap 22,11. 7Eclil8,22. ’Ic2,24. * In oratione dominicae ΧΙΠ post pentecosten. 10 Cf. inter alia conc. Araus. Π (529) post c. 25 (Msi 8, 717; Bruns 2,181 sq.). “ Cf. Augustinus, De nat. et gr. 43 (50) (CSEL 60, 270; PL 44, 271). II Cf. 1 Io 5, 3. uCf. Mtll,30. 14 Cf. Io 14,23. 14 Mt 6,12. 14 Rm 6,22. ”Tt2,12. »Cf. Rm5,2. 14 Cf. Augustinus, De nat. et gr. 26 (29) (CSEL 60, 254; PL 44,261) et saepius in libris Augustini. « Cf. Rm 8,17. » Heb 5, 8 et 9. is 20 25 30 35 Council of Trent Chap. 10. IS4S-156.1: Session 6 ♦ 675 On the increase ofjustification received So those justified in this way and made friends and members of the household of God1, going/rom strength to strength2, are (as the Apostle says3) renewed from day to day by putting to death what is earthly in themselves4 and yielding themselves as instruments of righteousness for sanctification5 by observance of the commandments of God and of the church. They grow and increase in that very justness they have received through the grace of Christ, by faith united to good works, as it is written: Let him who is holy become more holy6; and again, Do not wait until death to be justified7; again, you see that a person is justified by works and not by faith alone *. Indeed, holy church asks for this increase in justice when it prays, Lord, give us an increase in faith, hope and charity9. Chap. 11. The keeping of the commandments: its necessity and possibility But no one, however much justified, ought to think that he is exempt from the observance of the commandments, nor should he use that rash statement, forbidden by the fathers under anathema1011 , that the commandments of God are impossible of observance by one who is justified. For God does not command the impossible, but by commanding he instructs you both to do what you can and to pray for what you cannot, and he gives his aid to enable you11; for his commandments are not heavy12, his yoke is sweet and his burden light13. Those who are children of God love Christ; and those who love him (as he himself bears witness14) keep his words which, of course, they can do with the divine help. For in this mortal life men and women, however holy and just, will sometimes fall into sin, at least light and everyday sins which are also called venial, but they do not therefore cease to be just. For the voice that says, Forgive us our trespasses'5, is the voice of the just and it is humble and truthful. Hence it is the just who should feel themselves bound to walk in the path of justice all the more because, now that they are set free from sin and are become slaves of God'6, and are living sober and upright lives'7, they can make progress through Jesus Christ, through whom they had access to that state of grace18. For God does not abandon those once justified by his grace, unless he is first deserted by them19. Therefore, no one should yield to complacency in faith alone, thinking that by faith alone he has been established as an heir, and that he will obtain that inheritance even if he has not suffered with Christ so as to be glorified with him20. For (as the Apostle says) even Christ himself, though he was the Son of God, learned obedience through what he suffered, and being made perfect, he became the source of eternal salvation to all who obey him2'. Consequently, the Apostle himself warns those who are justified saying, Do you not know that in a race all the runners compete, but only one receives the prize; so run that you may obtain it. I do not run aimlessly, I do not box as one beating the air; but I pummel ‘See Eph 2, 19. 2 Ps 83, 8. 3 See 2 Cor 4, 16. 4 See Col. 3, 5. 5 See Rm 6, 13 and 19. 6 Ap 22, 11. 7 Ecli 18, 22. 8 Jas 2, 24. 9 In the prayer of 13th Sunday after Pentecost. 10 See among others, council of Orange II (529), after canon 25 (Msi 8, 717; Bruns 2, 181 ff.; trans. Bettenson2 62). 11 See Augustine, De nat. et gr. (On nature and grace) 43 (50) (CSEL 60, 270; PL 44, 271). 12 See 1 Jn 5, 3. 13 See Mt 11, 30. 14 See Jn 14,23. 15 Mt 6, 12. 16 Rm 6, 22. 17 Tt 2, 12. 18 See Rm 5, 2. 19 See Augustine, De nat. et gr. (On nature and grace) 26 (29) (CSEL 60, 254; PL 44, 261) and elsewhere in the works of Augustine. 20 See Rm 8, 17. 21 Heb 5, 8 and 9. 676 Concilium Tndentinum— IS4S-1J6J. Sessio VI in incertum, sic pugno, non quasi aerem verberans, sed castigo corpus meum et in servitutem redigo, ne forte, cum aliis praedicaverim, ipse reprobus efficiar *. Item princeps apostolorum Petrus: Satagite, ut per bona opera certam vestram vocationem et electionem faciatis; baec enim facientes non peccabitis aliquando1. 5 Unde constat, eos orthodoxae religionis doctrinae adversari, qui dicunt, iustum in omni bono opere saltem venialiter peccare3, aut (quod in­ tolerabilius est) poenas aeternas mereri; atque etiam eos, qui statuunt, in omnibus operibus iustos peccare, si in illis suam ipsorum socordiam excitando et sese ad currendum in stadio cohortando, cum hoc, ut in 10 primis glorificetur Deus, mercedem quoque intuentur aeternam, cum scriptum sit: Inclinavi cor meum ad faciendas iustificationes tuas propter * retributionem , et de Moyse dicat Apostolus5, quod aspiciebat in «mune­ ratione. Cap. XII. Praedestinationis temerariam praesumptionem carendam esse is Nemo quoque, quamdiu in hac mortalitate vivitur, de arcano divinae praedestinationis mysterio usque adeo praesumere debet, ut certo statuat, se omnino esse in numero praedestinatorum·, quasi verum esset, quod iustificatus aut amplius peccare non possit, aut, si peccaverit, certam sibi resipiscentiam promittere debeat. Nam nisi ex speciali revelatione sciri a» non potest, quos Deus sibi elegerit. Cap. XIII. De perseverantiae munere Similiter de perseverantiae munere, de quo scriptum est: persevera­ verit usque in finem, bic salvus erit1 (quod quidem aliunde haberi non potest, nisi ab eo, qui potens est, eum, qui stat, statuere8, ut perseveranter stet, et eum, qui cadit, restituere), nemo sibi certi aliquid absoluta certitudine polliceatur, tametsi in Dei auxilio firmissimam spem collocare et reponere omnes debent. Deus enim, nisi ipsi illius gratiae defuerint, sicut coepit opus bonum, ita perfiriet®, operans velle et perficere10. Verumtamen qui se existimant stare, videant ne cadant11 et cum timore ac tremore salutem suam operentur12, in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in ieiuniis et castitate13. Formidare enim debent, scientes, quod in spem gloriae14 et nondum in gloriam renati sunt, de pugna, quae superest cum came, cum mundo, cum diabolo, in qua victores esse non possunt, nisi cum Dei gratia Apostolo obtemperent dicenti: Debitores sumus non carni, ut secundum carnem vivamus. Si enim secundum carnem vixeritis, moriemini. Si autem spiritu facta carnis mortificaveritis, vivetis^. Cap. XIV. De lapsis et eorum reparatione Qui vero ab accepta iustificati is gratia per peccatum exciderunt, rursus justificari poterunt, cum excitante Deo per poenitentiae sacramentum 1 1 Cor 9,24, 26-27. * 2 Pt 1,10. · 1 Cf. bullam Exsurge Domine, art. 31 sq. (D n. 771 sq.). * Ps 118,112. * Cf. Heb 11,26. • Cf. Augustinus, De corrept. et gr. 15 (46) (PL 44, 944). 7 Mt 10, 22; 24,13. • Cf. Rm 14, 4. ’ Cf. Ph 1, 6. 10 Cf. Ph 2,13. u Cf. 1 Cor 10,12. “ Cf. Ph 2,12. « Cf. 2 Cor 6, 5-6. >« Cf. 1 Pt 1, 3. 14 Rm 8,12-13. Council of Trent — 1545-J563: Session 6 * 676 my body and subdue it, lest after preaching to others, I myself should be disqualified'. Likewise Peter, the prince of the apostles: Be more zealous by good works to confirm your call and election, for if you do this you will never fall2·. Hence it is certain that they are opponents of the orthodox teaching of religion who say that in every good work the just person sins at least venially* 5; or (which is more intolerable), that he deserves eternal punishment; likewise, those who hold that the just sin in all their works if, when arousing their sloth and encouraging themselves to run in the race, in addition to the aim that above all God may be glorified, they are also looking to an eternal reward; since it is written: I have inclined my heart to perform your statutes for the sake of the *, reward and the Apostle said of Moses’ that he looked to the reward. Chap. 12. Rash presumption about predestination must be avoided In addition, no one, so long as he remains in this present life, ought so to presume about the hidden mystery of divine predestination as to hold for certain that he is unquestionably of the number of the predestined6, as if it were true that one justified is either no longer capable of sin or, if he sins, may promise himself sure repentance. For, apart from a special revelation, it is impossible to know whom God has chosen for himself. Chap. 13. On the gift ofperseverance Similarly, concerning the gift of perseverance, it is written: He who endures to the end will be saved7 (and indeed, the gift can have no other source save him who has the power to uphold one who stands so that he may continue8, and to restore him who falls). Even though all should place an unshaken hope in God’s help and rest in it, let no one promise himself with absolute certainty any definite outcome. For, unless they themselves neglect his grace, as God has begun the good work, so he will bring it to completion9, bringing about both the will and the performance10. Nevertheless, let those who think themselves to stand, take heed lest they fall1 \ and work out their own salvation with fear and trembling12, in labours, watchings, almsdeeds, prayers and offerings, in fastings and chastity13. For, knowing that they are reborn to the hope of glory14, and not yet to glory itself, they ought to tremble about the struggle with the flesh, with the world, with the devil, which still remains and in which they cannot be victors unless, with the grace of God, they do what the Apostle says: We are debtors, not to the flesh, to live according to the flesh, for ifyou live according to the flesh you will die; but if by the Spirit you put to death the deeds of the body, you will live'5. Chap. 14. On the fallen and their restoration Those who fall away by sin from the grace of justification which they had received, can again be justified when at God’s prompting they have made the effort through the sacrament of penance to recover, by the merit of Christ, the I 1 Cor 9, 24, 26-27. 2 2 Pt 1, 10. 3 See bull Exsurge Domine, art. 31 if. (D n. 771 if.; trans. N-D n. 1923). 4 Ps 118, 112. 5 See Heb 11, 26. 6 See Augustine, De corrept. et gr. (On rebuke and grace) 15 (46) (PL 44, 944). 7 Mt 10, 22; 24, 13. 8 See Rm 14, 4. 9 See Ph 1,6. 10 See Ph 2, 13. II See 1 Cor 10, 12. 12 See Ph 2, 12. 13 See 2 Cor 6, 5-6. 14 See 1 Pt 1, 3. 15 Rm 8, 12-13. h77 Concilium Tndentinum — Sessio VI merito Christi amissam gratiam recuperare procuraverint. Hic enim justificationis modus est lapsi reparatio, quam secundam post naufragium deperditae gratiae tabulam sancti patres apte nuncuparunt1. Etenim pro iis, qui post baptismum in peccata labuntur, Christus lesus sacramentum instituit poenitentiae, cum dixit: Accipite Spiritum sanctum: quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt3. Unde docen­ dum est, christiani hominis poenitentiam post lapsum multo aliam esse a baptismal:, eaque contineri non modo cessationem a peccatis et eorum detestationem, aut cor contritum et humiliatum3, verum etiam et eorumdem sacramentalem confessionem, saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem, itemque satisfactionem per ieiunium, eleemosynas, orationes et alia pia spiritualis vitae exercitia, non quidem pro poena aeterna, quae vel sacramento vel sacramenti voto una cum culpa remittitur, sed pro poena temporali, quae (ut sacrae litterae docent) non tota semper, ut in baptismo fit, dimittitur illis, qui gratiae Dei, quam acceperunt, ingrati Spiritum sanctum contristaverunt4 et templum Dei violare5 non sunt veriti. De qua poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac *, et iterum : Quae secundum Deum tristitia est, poenitentiam in salutem stabilem operatur1, et rursus : Poenitentiam *, agite et: Facite fructus dignos poenitentiae *. 5 10 u 20 Cap, XV. Quolibet peccato mortali amitti gratiam, sed non fidem Adversus etiam hominum quoru' UL·lam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium10, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti: divinae legis doctrinam defendendo, quae a regno Dei non solum infideles excludit, sed et fideles quoque fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinae gratiae adiumento abstinere possunt11 et pro quibus a Christi gratia separantur12. 30 Cap. XVI. De fructu iustificationir, hoc ut, de merito bonorum operum, deque ipsiui meriti ratione Hac igitur ratione iustificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt Apostoli 35 verba: Abundate in omni opere bono, scientes quod labor vester non est inanis in Domino13. Non enim iniustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius11, et : Nolite amittere confidentiam vestram, quae magnam habet remunerationem13. Atque ideo bene operantibus usque in 1 Hieronymus, Ep. 84, 6 et Ep. 130, 9 (CSEL 55, 128 ; 56, 189; PL 22, 748 et 1115); Tertullianus, De poen. c. 7sq. (PL 1,1241 sq.). ’ Io 22, 22-23; cf. Mt 16,19. » Ps 50,19. ‘Cf. Eph 4,30. » Cf. 1 Cor 3,17. ‘ Ap 2, 5. ’ 2 Cor 7,10. · Mt 3, 2; 4,17. ’ Lc 3, 8; Mt 3, 8. 10 Rm 16,18. » Cf. 2 Cor 12, 19; Ph 4. 13. 11 Cf. 1 Cor 6,9-10; 1 Tm 1,9-10. 11 1 Cor 15, 58. “ Heb 6,10. « Heb 10, 35. Council of Trent — 1545-1563: Session 6 * 677 grace which was lost. For this kind of justification is a restoration of the fallen, which the holy fathers suitably call a second plank for the grace shattered in a storm1. It was for the sake of those who fall into sin after baptism that Jesus Christ instituted the sacrament of penance, when he said: Receive the holy Spirit; ifyou forgive the sins of any, they are forgiven; and ifyon retain the sins of any, they are retained1 2. Hence it must be taught that the repentance of a Christian after a fall is very different from repentance at baptism: it includes not only ceasing from sins and detestation of them, or a humble and contrite heart?, but also confession of them in the sacrament of penance, to be made at least in desire and in due season, absolution by a priest, and also satisfaction by fasting, almsgiving, prayers and other devout exercises of the spiritual life; these take the place, not indeed of eternal punishment which is remitted together with the guilt either by the sacrament or the desire of the sacrament, but of temporal punish­ ment which (as scripture teaches) is not wholly discharged — as happens in baptism — by those who, lacking gratitude for the grace of God which they have received, have grieved the holy Spirit4 and not feared to violate the temple of God3. Of this repentance it is written: Remember, then, from what you have fallen; repent and do the works you did at first6; and again, For godly grief produces a repentance that leads to salvation and brings no regret7; and again, Repen?; and, Bear fruit that befits repentance9. Chap. 15. Grace, but not faith, is lost by every mortal sin It must be asserted, against the subtle modes of thinking of certain people, who by fair and flattering words deceive the hearts of the simple-minded'", that the grace of justification once received is lost not only by apostasy, by which faith itself is lost, but also by any other mortal sin, though faith is not lost. Thus is defended the teaching of the divine law which excludes from God’s kingdom not only unbelievers, but also the faithful if they are guilty of fornication, adultery', wantonness, sodomy, theft, avarice, drunkenness, slander, plundering, and all others who commit mortal sins from w’hich, with the help of divine grace, they can refrain1 *, and because of which they are severed from the grace of Christ12. Chap. 16. On the fruit ofjustification, namely ment from good works, and on the nature oj that ment Hence, to those justified by this means, whether they have continued to preserve the grace received or have recovered it once lost, the words of the Apostle should be addressed: A Iways abound in the work of the Lord, knotting that in the Lord your labour is not in vain'5. For God is not so unjust as to overlook your work and the love which you showed for his sake'4. And, Do not throw away your confidence, which has a great reward'5. Thus, to those who work well right to 1 Jerome, Ep. (Letters) 84, 6 and Ep. (Letters) 130, 9 (CSEL 55, 128; 56, 189; PL 22, 748 and 1115); Tertullian, De poen. (On Penitence) ch. 7 if. (PL 1, 1241 if.; CChr 1, 332 if.). ’ Ps 50, 19. 4 See Eph 4, 30. 5 See 1 Cor 3, 17. 2 Jn 22, 22-23; see Mt 16, 19. 8 Mt 3, 2; 4, 17. 9 Lk 3, 8; Mt 3, 8. 10 Rm 16, 18. 6 Ap 2, 5. 7 2 Cor 7, 10. 12 See 1 Cor 6, 9-10; 1 Tm 1, 9-10. 13 1 Cor 15, 58. " See 2 Cor 12, 9; Ph 4, 13. H Heb 6, 10. 15 Heb 10, 35. 678 5 io is 2o 25 so 35 Canalium Tsulcniinn»i — 1S45-IÎ6J: Sessio 17 finem1 et in Deo sperantibus proponenda est vita aeterna, et tamquam gratia filiis Dei per Christum lesum misericorditer promissa, et tamquam merces ex ipsius Dei promissione bonis ipsorum operibus et meritis fideliter reddenda. Haec est enim illa corona iustitiae, quam post suum certamen et cursum repositam sibi esse aiebat Apostolus a iusto iudice sibi reddendam, non solum autem sibi, sed et omnibus, qui diligunt adventum eius *. Cum enim ille ipse Christus lesus tamquam caput in membra et tamquam vitis in palmites3 in ipsos iustificatos iugiter virtu­ tem influat, quae virtus bona eorum opera semper antecedit, comitatur et subsequitur, et sine qua nullo pacto Deo grata et meritoria esse possent : nihil ipsis iustificatis amplius deesse credendum est, quominus plene illis quidem operibus, quae in Deo sunt facta4, divinae legi pro huius vitae statu satisfecisse et vitam aeternam, suo etiam tempore (si tamen in gratia decesserint5) consequendam vere promeruisse censeantur. Cum Christus salvator noster dicat : Si quis biberit ex aqua, quam ego dabo ei, non sitiet in aeternum, sed fiet in eo fons aquae salientis in vitam aeternam6. Ita neque propria nostra iustitia tamquam ex nobis7 propria statuitur, neque igno­ ratur aut repudiatur iustitia Dei8; quae enim iustitia nostra dicitur, quia per eam nobis inhaerentem iustificamur, illa eadem Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquae frigidae dederit, promittat Christus, eum non esse sua mercede cariturum9, et Apostolus testetur, id quod in praesenti est momentaneum et leve tribulationis nostrae, supra modum in sublimitate aeternum gloriae pondus operari in nobis10 ."absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur et non in Domino11, cuius tanta est erga omnes homines bonitas, ut eorum velit esse merita, quae sunt ipsius dona12. Et quia in multis offendimus omneslz, unusquisque sicut misericor­ diam et bonitatem, ita severitatem et indicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, iudicare14, quoniam omnis hominum vita non humano iudicio examinanda et iudicanda est, sed Dei, qui illuminabit abscondita tenebrarum et manifestabit consilia cordium, et tunc laus erit unicuique a Deo16, qui, ut scriptum est, reddet unicuique secundum opera sua16. Post hanc catholicam de iustificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, iustificari non poterit17, placuit sanctae synodo hos canones subiungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. 1 Mt 10,22. » Cf. 2 Tm 4, 7-8. ’ Cf. Io 15, Isq. 4 Cf. Io 3,21. * Cf. Ap 14,13. * Io 4,13-14. 7 Cf. 2 Cor 3, 5. 'Cf. Rm 10,3. » Cf. MtlO, 42; Mr 9, 40. 10 2 Cor 4,17. u Cf. 1 Cor 1,31 ; 2 Cor 10,17 (Ir 9, 23-24). M Cf. Coclestinus I, Ep. ad episcopos Galliae c. 12 (PL 50, 536; D n. 141). “Ic3,2. 14 Cf. 1 Cor 4, 3-4. « 1 Cor 4, 5. 14 Mt 16,27; Rm 2, 6; Ap 22,12. 17 Cf. initium symboli Athanasiani. Council of Trent — !W- 1563: Session 6 * 678 the end1 and keep their trust in God, eternal life should be held out, both as a grace promised in his mercy through Jesus Christ to the children of God, and as a reward to be faithfully bestowed, on the promise of God himself, for their good works and merits. This, then, is that crown of righteousness which the Apostle says is laid up for him after his fight and his race, and will be awarded by the righteous judge not only to him but to all who love his appearing-. For Jesus Christ himself continually imparts strength to those justified, as the head to the members and the vine to the branches’, and this strength always precedes, accompanies and follows their good works, and without it they would be wholly unable to do anything meritorious and pleasing to God; hence it must be believed that nothing more is needed for the justified to be considered to have fully satisfied God’s law, according to this state of life, by the deeds they have wrought in him·1 and to have truly deserved to gain eternal life in their time (provided they die in a state of grace5). For Christ our saviour says: Whoever drinks of the water that I shall give him will never thirst, but it will become in him a spring of water welling up to eternal life6. Thus our own personal justice is not established as something coming from us7, nor is the justice of God disre­ garded or rejected *; what is called our justice, because we are justified by its abiding in us, is that same justice of God, in that it is imparted to us by God through the merit of Christ. However, it must not be overlooked that, though so much is attributed in scripture to good works (Christ indeed promises that anyone who gives a cup of cold water to one of the least of his little ones will not lack his reward9; and the Apostle bears witness: This slight momentary affliction is preparing for us an eternal weight of glory beyond comparison'"), yet no Christian should ever either rely on or glory in himself and not in the Lord”, whose goodness towards all is so great that he desires his own gifts to be their merits1-. And because we all make many mistakes'3, each of us ought to keep before his eyes the severity and judgment as much as the mercy and goodness; and even if he is not aware of anything in himself, a person ought not to pronounce judgment on himself14, for our whole life must be examined and judged not by our judgment but by that of God, who will bring to light the things now hidden in darkness and disclose the purposes of the heart; then everyone will receive his commendation from God'3, who, as it is written, will render to everyone according to his works'6. After this catholic teaching about justification — and unless each one faithfully and firmly accepts it, he cannot be justified17 — the holy council decided to attach these canons, so that all may know not only what they must hold and obey, but what they must totally avoid. ' Mt 10, 22. 2 See 2 Tm 4, 7-8. 3 See Jn 15, 1 ff. 4 SeeJn 3, 21. 5 See Ap 14, 13. 6 Jn 4, 13-14. 7 See 2 Cor 3, 5. 8 See Rm 10, 3. 9 See Mt 10, 42; Mk 9, 40. 1011 122 Cor 4, 17. 11 See 1 Cor 1, 31; 2 Cor 10, 17 (Jcr 9, 23-24). 12 See Celestine I, Ep. ad episcopos Galliae (Letter to the bishops of Gaul) ch. 12 (PL 50,536; D n. 141). 13 Jas 3, 2. 14 See 1 Cor 4, 3-4. 15 1 Cor 4, 5. 16 Mt 16, 27; Rm 2, 6; Ap 22, 12. 17 See beginning of the Athanasian creed. 679 Cwwn/jM»» Trukutinuni — /i-fS /5riJ .Sesjio V/ Canones de iustificatione 1. Si quis dixerit, hominem suis operibus, quae vel per humanae naturae vires, vel per legis doctrinam fiant, absque divina per Christum lesum gratia posse iustificari coram Deo: a. s. 2. Si quis dixerit, ad hoc solum divinam gratiam per Christum lesum dari, ut facilius homo iuste vivere ac vitam aeternam promereri possit, quasi per liberum arbitrium sine gratia utrumque, sed aegre tamen et difficulter possit: a. s. 3. Si quis dixerit, sine praeveniente Spiritus sancti inspiratione atque eius adiutorio hominem credere, sperare et diligere aut poenitere posse, sicut oportet, ut ei iustificationis gratia conferatur: a. s. 4. Si quis dixerit, liberum hominis arbitrium a Deo motum et excita­ tum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam iustificationis gratiam se disponat ac praeparet, neque posse dissentire, si velit, sed velut inanime quoddam nihil omnino agere mereque passive se habere: a. s. 5. Si quis liberum hominis arbitrium post Adae peccatum amissum et extinctum esse dixerit, aut rem esse de solo titulo, immo titulum sine re, figmentum denique a satana invectum in ecclesiam: a. s. 6. Si quis dixerit, non esse in potestate hominis vias suas malas facere, sed mala opera ita ut bona Deum operari, non permissive solum, sed etiam proprie et per se, adeo ut sit proprium eius opus non minus pro­ ditio ludae quam vocatio Pauli : a. s. 7. Si quis dixerit, opera omnia, quae ante justificationem fiunt, qua­ cumque ratione facta sint, vere esse peccata vel odium Dei mereri, aut quanto vehementius quis nititur, se disponere ad gratiam, tanto eum gravius peccare: a. s. 8. Si quis dixerit, gehennae metum, per quem ad misericordiam Dei, de peccatis dolendo, confugimus vel a peccando abstinemus, peccatum esse aut peccatores peiores facere: a. s. 9. Si quis dixerit, sola fide impium iustificari, ita ut intelligat, nihil aliud requiri, quo’ ad iustificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suae voluntatis motu praeparari atque disponi: a. s. 10. Si quis dixerit, homines sine Christi iustitia, per quam nobis meruit, iustificari, aut per eam ipsam formaliter iustos esse: a. s. 11. Si quis dixerit, homines iustificari vel sola imputatione iustitiae Christi, vel sola peccatorum remissione, exclusa gratia et charitate, quae in cordibus eorum per Spiritum sanctum diffundatur1 atque illis inhaereat, aut etiam gratiam, qua iustificamur, esse tantum favorem Dei: a. s. 12. Si quis dixerit, fidem iustificantem nihil aliud esse quam fiduciam divinae misericordiae, peccata remittentis propter Christum, vel eam fiduciam solam esse, qua iustificamur: a. s. 1 editiones decretorum quod 1 Œ Rm 5, 5. s io is 20 25 30 35 40 Council ofTrent 1545-1563: Session^ * 679 Canons concerning justification 1. If anyone says that a person can be justified before God by his own works, done cither by the resources of human nature or by the teaching of the law, apart from divine grace through Jesus Christ: let him be anathema. 2. If anyone says that divine grace through Jesus Christ is given solely to enable a person to live justly and to merit eternal life more easily, as if each could be done through free will without grace, even though with a struggle and with difficulty: let him be anathema. 3. If anyone says that, without preceding inspiration of the holy Spirit and without his help, a person can believe, hope, love and repent, as he ought, so that the grace of justification may be granted to him: let him be anathema. 4. If anyone says that a person’s free will when moved and roused by God, gives no co-operation by responding to God’s summons and invitation to dispose and prepare itself to obtain the grace of justification; and that it cannot, if it so wishes, dissent but, like something inanimate, can do nothing at all and remains merely passive: let him be anathema. 5. If anyone says that, after the sin of Adam, human free will was lost and blotted out, or that its existence is purely nominal, a name without substance, indeed a fiction introduced into the church by Satan: let him be anathema. 6. If anyone says that it is not in human power to adopt evil ways, but that God is the agent for evil acts just as for good, not only by permitting them but also in a full sense and by personal act, so that the betrayal of Judas no less than the call of Paul is an act fully his: let him be anathema. 7. If anyone says that all acts done prior to justification, no matter for what reason, are either truly sins or deserve God’s hatred; or that the more earnestly one strives to dispose oneself for grace, the more gravely does one sin: let him be anathema. 8. If anyone says that the fear of hell, because of which we seek refuge in God’s mercy by expressing sorrow for sins, or refrain from committing sin, is itself a sin or makes sinners worse: let him be anathema. 9. If anyone says that the sinner is justified by faith alone, meaning thereby that no other co-operation is required for him to obtain the grace of justification, and that in no sense is it necessary for him to make preparation and be disposed by a movement of his own will: let him be anathema. 10. If anyone says that people are justified without the justice of Christ by which he gained merit for us; or that they are formally just by his justness itself: let him be anathema. 11. If anyone says that people are justified either solely by the attribution of Christ’s justice, or by the forgiveness of sins alone, to the exclusion of the grace and charity which is poured forth in their hearts by the holy Spirit1 and abides in them; or even that the grace by which we are justified is only the good-will of God: let him be anathema. 12. If anyone says that the faith which justifies is nothing else but trust in the divine mercy, which pardons sins because of Christ; or that it is that trust alone by which we are justified: let him be anathema. 1 See Rm 5, 5. 680 & io is ao w eo 35 «o <5 Conctlunn Tndentinum — IS-fS-lS&J; Sessio VI 13. Si quis dixerit, omni homini ad remissionem peccatorum asse­ quendam necessarium esse, ut credat certo et absque ulla haesitatione propriae infirmitatis et indispositionis, peccata sibi esse remissa: a. s. 14. Si quis dixerit, hominem a peccatis absolvi ac iustificari ex eo, quod se absolvi ac iustificari certo credat, aut neminem vere esse iustificatum, nisi qui credit, se esse iustificatum, et hac sola fide absolutionem et iustificationem perfici: a. s. 15. Si quis dixerit, hominem renatum et iustificatum teneri ex fide ad credendum, se certo esse in numero praedestinatorum: a. s. 16. Si quis magnum illud usque in finem perseverantiae donum1 se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: a. s. 17. Si quis justificationis gratiam non nisi praedestinatis ad vitam con­ tingere dixer.t, reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestate praedestinatos ad malum: a. s. 18. Si quis dixerit, Dei praecepta homini etiam iustificato et sub gratia constituto esse ad observandum impossibilia: a. s. 19. Si quis dixerit, nihil praeceptum esse in evangelio praeter fidem, cetera esse indifferentia, neque praecepta, neque prohibita, sed libera, aut decem praecepta nihil pertinere ad christianos : a. s. 20. Si quis hominem iustificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et ecclesiae, sed tantum ad credendum, quasi vero evangelium sit nuda et absoluta promissio vitae aeternae, sine conditione observationis mandatorum: a. s. 21. Si quis dixerit, Christum lesum a Deo hominibus datum fuisse ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant: a. s. 22. Si quis dixerit, iustificatum vel sine speciali auxilio Dei in accepta iustitia perseverare posse, vel cum eo non posse: a. s. 23. Si quis hominem semel iustificatum dixerit amplius peccare non posse, neque gratiam amittere, atque ideo eum, qui labitur et peccat, numquam vere fuisse iustificatum; aut contra, posse in 'tota vita peccata omnia, etiam venialia vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Virgine tenet ecclesia: a. s. 24. Si quis dixerit, iustitiam acceptam non conservari atque etiam non augeri coram Deo per bona opera, sed opera ipsa fructus solummodo et signa esse iustificationis adeptae, non etiam ipsius augendae causam: a. s. 25. Si quis in quolibet bono opere iustum saltem venialiter peccare dixerit, aut (quod intolerabilius est) mortaliter, atque ideo poenas aeternas mereri, tantumque ob id non damnari, quia Deus ea opera non imputet ad damnationem: a. s. 26. Si quis dixerit, iustos non debere pro bonis operibus, quae in Deo fuerint facta1, exspectare et sperare aeternam retributionem a Deo per eius misericordiam et lesu Christi meritum, si bene agendo et divina mandata custodiendo usque in finem perseveraverint1: a. s. 1 Cf. Mt 10,22; 24,13. » Cf. Io 3, 21. Council of Trent — 1545· 1563; Session 6 * 680 13. If anyone says that to secure pardon of his sins, everyone must believe, with certainty and without any hesitation about his own weakness and lack of dispositions, that his sins have been forgiven: let him be anathema. 14. If anyone says that a person is absolved from sins and is justified by the fact that he certainly believes he is absolved and justified; or that no one is truly justified except one who believes that he is justified, and that by that faith alone are forgiveness and justification effected: let him be anathema. 15. If anyone says that a person reborn and justified is bound to believe as a matter of faith that he is certainly in the number of the predestined: let him be anathema. 16. If anyone says with absolute and infallible certitude (unless he shall have learned this by special revelation) that he will certainly have that great gift of final perseverance1 : let him be anathema. 17. If anyone says that the grace of justification is the lot only of those predestined to life, but that all the rest who are called are indeed called, but do not receive the grace, as they are predestined to evil by God’s power: let him be anathema. 18. If anyone says that the commandments of God are impossible of observ­ ance even by a person justified and established in grace: let him be anathema. 19. If anyone says that in the gospel nothing but faith is prescribed, while other matters are indifferent, neither prescribed nor forbidden, but free; or that the ten commandments in no way apply to Christians: let him be anathema. 20. If anyone says that a justified person, of whatever degree of perfection, is not bound to keep the commandments of God and of the church but only to believe, as if the gospel were simply a bare and unqualified promise of eternal life without the condition of observing the commandments: let him be anathema. 21. If anyone says that Jesus Christ was given to men and women by God as a redeemer to trust, and not also as a lawgiver to obey: let him be anathema. 22. If anyone says either that one justified can persevere in the justice received without the special help of God; or that, even with that help, he cannot: let him be anathema. 23. If anyone says that a person, once justified, cannot sin any more or lose grace, and therefore that one who falls and sins has never been truly justified; or, on the other hand (apart from a special privilege from God such as the church holds in the case of the blessed Virgin), that he can avoid all sins, even venial sins, throughout his life: let him be anathema. 24. If anyone says that justice once received is neither preserved nor increased in the sight of God by good works, but that the works themselves are no more than the effects and signs of the justification obtained, and not also a cause of its increase: let him be anathema. 25. If anyone says that in any good work a just person sins at least venially, or (which is more intolerable) mortally, and thus deserves eternal punishments, and is not thereby damned only because God does not impute those works unto damnation: let him be anathema. 26. If anyone says that the just ought not, in return for good works wrought in God2, to expect and hope for an eternal reward from God through his mercy and the merit of Jesus Christ, if by acting rightly and keeping the divine commandments they persevere to the end: let him be anathema. 1 See Mt 10, 22; 24, 13. 2 See Jn 3, 21. 681 Cona/ww ïrtdcnttnnm — /5-/Î-/Î6 Vewjo \7 27. Si quis dixerit, nullum esse mortale peccatum nisi infidelitatis, aut nullo alio quantumvis gravi et enormi praeterquam infidelitatis peccato semel acceptam gratiam amitti: a. s. 28. Si quis dixerit, amissa per peccatum gratia simul et fidem semper amitti, aut fidem, quae remanet, non esse veram fidem, licet non sit viva1, aut eum, qui fidem sine charitate habet, non esse christianum: a. s. 29. Si quis dixerit, eum, qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide, amissam iustitiam recuperare sine sacramento poenitentiae, prout sancta Romana et univer­ salis ecclesia, a Christo domino et eius apostolis edocta, hucusque professa est, servavit et docuit: a. s. 30 Si quis post acceptam iustificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum aeternae poenae deleri dixerit, ut nullus remaneat reatus poenae temporalis, exsolvendae vel in hoc saeculo vel in futuro in purgatorio, antequam ad regna coelorum aditus patere possit: a. s. 31. Si quis dixerit, iustificatum peccare, dum intuitu aeternae mercedis bene operatur: a. s. 32. Si quis dixerit, hominis iustificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius iustificati merita, aut ipsum iustificatum bonis operibus, quae ab eo per Dei gratiam et lesu Christi meritum (cuius vivum membrum est) fiunt, non vere mereri augmentum gratiae, vitam aeternam et ipsius vitae aeternae (si tamen in gratia decesserit) consecutionem, atque etiam gloriae augmentum: a. s. 33. Si quis dixerit, per hanc doctrinam catholicam de justificatione, a sancta synodo hoc praesenti decreto expressam, aliqua ex parte gloriae Dei vel meritis lesu Christi domini nostri derogari, et non potius veritatem fidei nostrae, Dei denique ac Christi lesu gloriam illustrari: a. s. » io is 20 25 Decretum de residentia episcoporum et aliorum inferiorum2 Caput I 30 Eadem sacrosancta synodus, eisdem praesidentibus et apostolicae sedis legatis, ad restituendam collapsam admodum ecclesiasticam disciplinam, depravatosque in clero et populo Christiano mores emendandos se accin­ gere volens, ab iis, qui maioribus ecclesiis praesunt, initium censuit esse sumendum. Integritas enim praesidentium salus est subditorum2. Confidens ita- 35 que per Domini ac Dei nostri misericordiam providamque ipsius Dei in terris vicarii sollertiam omnino futurum, ut ad ecclesiarum regimen (onus quippe angelicis humeris formidandum), qui maxime digni fuerint quo­ rumque prior vita ac omnis aetas a puerilibus exordiis usque ad perfecti­ ores annos per disciplinae stipendia ecclesiasticae laudabiliter acta testi- J. Aeuro \'l/ 11. Facultates de promovendo a quocumque non suffragentur nisi habentibus legitimam causam, ob quam a propriis episcopis ordinari non possint, in litteris exprimendam, et tunc non ordinentur nisi ab episcopo in sua dioecesi residente, aut pro eo pontificalia exercente, et diligenti praevio examine. 12. Facultates de non promovendo, praeterquam in casibus a iure expressis*1 concessae, ad annum tantum suffragentur. 13. Praesentari seu electi vel nominati a quibusvis ecclesiasticis per­ sonis, etiam sedis apostolicae nuntiis, ad quaevis ecclesiastica beneficia non instituantur nec confirmentur neque admittantur, etiam praetextu cuiusvis privilegii seu consuetudinis, etiam ab immemorabili tempore praescriptae, nisi fuerint prius a locorum ordinariis examinati et idonei reperti ; et nullus appellationis remedio se tueri possit, quominus examen subire teneatur. Praesentaris tamen, electis seu nominatis ab universitati­ bus seu collegiis generalium studiorum exceptis. 14. In exemptorum causis constitutio Innocentii IV, quae incipit Volentes, in generali Lugdunensi concilio edita2 servetur, quam eadem sacrosancta synodus innovandam censuit et innovat. Addendo insuper, quod in civilibus causis mercedum et miserabilium personarum clerici saeculares, aut regulares extra monasterium degentes, quomodolibet exempti, etiam si certum iudicem a sede apostolica deputatum in partibus habeant, in aliis vero, si ipsum iudicem non habuerint, coram locorum ordinariis, tamquam in hoc ab ipsa sede delegatis, conveniri et iure medio ad solvendum debitum cogi et compelli possint. Privilegiis, exemptioni­ bus, conservatorum deputarionibus et eorum inhibitionibus adversus praemissa nequaquam valituris. 15. Curent ordinarii, ut hospitalia quaecumque a suis administratori­ bus, quocumque illi nomine censeantur, etiam quomodolibet exemptis fideliter et diligenter gubernentur, constitutionis concilii Viennensis, quae incipit Quia contingit3, forma servata. Quam quidem constitutionem eadem sancta synodus innovandam duxit et innovat, cum derogationibus in ea contentis. 5 10 15 20 25 30 Indictio futurae sessionis Item haec sacrosancta synodus statuit et decrevit, proximam futuram sessionem habendam et celebrandam esse die iovis feria quinta post 35 sequentem dominicam in albis, quae erit 21 mensis aprilis praesentis anni 1547. 1 Cf. Cone. Lugd. Π, c. 13 (v. supra pp. 321-3225 et 34 I 6 in Vl° (Fr 2,953 et 964). 1 Re vera ab Innocendo IV non in concilio sed postea edita (cf. St. Kuttner, Die Konstitutionen... 76), 1 V 7 « VF (Fr 2, 1082-1083). * Cone. Vienn., c. [17] (v. supra pp. 374-376). Council 0/ Irent - / 5*/5 /56J.· Seniori 7 * 689 11. There is to be no granting of faculties for promotion to orders by anyone except to those who have a legitimate reason why they cannot be ordained by their own bishops; this reason must be set down in writing, and then they shall not be ordained save by a bishop resident in his own diocese, or by one carrying out episcopal functions on his behalf, and after a careful examination. 12. Faculties concerning non-advancemcnt shall be valid for one year only, except when granted in cases defined by law'1. 13. Those presented or elected or nominated by no matter which ecclesiastic­ al persons, including nuncios of the apostolic see, shall not be established or confirmed in, or admitted to, any kind of ecclesiastical benefice, under pretext of some privilege or custom even with prescription from time immemorial, unless they have first been examined by the local ordinaries and found suitable; and no one shall be able to protect himself, by recourse to an appeal, from the obligation of undergoing the examination. Exceptions, however, are granted to those presented, elected or nominated by universities or colleges of general studies. 14. In cases of exempt persons, the constitution of Innocent IV which begins Volentes, issued at the general council of Lyons1 23 , is to be observed, and this same holy council judges it should be renewed, and does renew it. It makes the further addition that, in civil cases about wages and concerning needy persons, secular clerics, and regulars living outside their monasteries however exempt, even in cases where they have a definite judge of their case appointed by the apostolic see, and in other cases where they have no such judge, can be brought before local ordinaries, as delegated in this matter by the apostolic see, and can be constrained and compelled by lawful means to pay their debt. No force at all is to be given to privileges or exemptions, or bodies appointed to defend privileges, or their powers of injunction, that are opposed to the above directives. 15. Ordinaries shall take care that hospices of all kinds are managed by their administrators, by whatever name they may be called or in whatever manner exempt, with fidelity and diligence, observance being given to the terms of the constitution of the council of Vienne which begins Quia contingit5. Indeed, this same holy council judged that that constitution should be renewed, and does renew it with the limitations therein contained. Announcement of the next session This holy council also decided and decreed that the next session should be held and celebrated on the Thursday following the next Sunday in albis, which will be 21 April of the present year 1547. ’ ‘ ·· ■ »-w 1 See council of Lyons II, constitution 13 (see above pp. 321-322), and 34 I 6 Sexi (Fr 2,953 and 964). 2 In fact issued by Innocent IV after the council (see S. Kuttner, Die Konstitutionen... 76), 1 V 7 Sext (Fr 2, 1082-1083). 3 Council of Vienne, decree [17] (see above pp. 374-376). 690 Concilium Tridentmum — IM-156J: Sessiones V1/1-/X SESSIO VIII 11 maft. 1547 Decretum super translatione concilii s io is 20 Placetne vobis decernere et declarare, de huiusmodi morbo ex praemissis et aliis allegatis ita manifeste et notorie constare, ut praelati in hac civitate sine vitae discrimine commorari et in ea idcirco inviti minime retineri possint et debeant? Itemque attento recessu multorum praelatorum post proxime praeteritam sessionem, et attentis protestationibus aliorum quamplurium praelatorum in congregationibus generalibus factis, hinc omnino timore ipsius morbi abire volentium, qui iuste detineri non possunt et ex quorum discessu concilium vel dissolveretur vel ex paucitate praelatorum bonus eius progressus impediretur, et attento etiam imminenti periculo vitae et aliis causis per aliquos ex patribus in ipsis congregationibus allegatis, utpote notorie veris et legitimis : placetne vobis similiter decer­ nere et declarare, pro conservatione et prosecutione ipsius concilii, securitate vitae ipsorum praelatorum, concilium ipsum ad civitatem Bononiae veluti ad locum magis paratum, salubrem et idoneum pro tempore transferendum esse et ex nunc transferri et ibidem sessionem iam indictam statuta die vigesima prima aprilis celebrandam esse et celebrari, et successive ad ulteriora procedendum, donec sanctissimo domino nostro et sacro concilio expedire videbitur, ut ad hunc seu alium locum, communicato etiam consilio cum invictissimo Caesare et christianissimo rege et aliis regibus et principibus Christianis, ipsum concilium reduci possit ac debeat? [Responderunt: placet] SESSIO IX1 21 apr. 1547 [Decretum prorogationis sessionis] 25 Haec sacrosancta oecumenica et generalis synodus, quae dudum in civitate Tridenti congregata erat, nunc Bononiae in Spiritu sancto legitime congregata, praesidentibus in ea nomine sanctissimi in Christo patris et domini nostri, domini Pauli divina providentia papae III, eisdem reverendissimis dominis loanne Maria episcopo Praenestino de Monte so et Marcello tituli sanctae Crucis in Hierusalem presbytero sanctae Ro­ manae ecclesiae cardinalibus et apostolicis de latere legatis, considerans, quod die undecima mensis mardi praesends anni in generali publica sessione in eadem civitate Tridend et in loco consueto celebrata omnibusque agendis de more peractis ex causis tunc instanribus, urgenribus et 35 legidmis, interveniente etiam auctoritate sanctae sedis apostolicae eiusdem 1 Haec sessio tantum et insequeris Bononiae celebratae sunt postquam Tridenti decreta est translatio in VIII sessione. Council of Trent — 1545- 156.3: Senioni H~‘J * 690 SESSION 8 11 March 1547 Decree on the transfer of the council Is it your wish to decree and declare that, by the foregoing and other reports, it is so clearly and patently established that there is a disease of such a kind that the prelates cannot remain in the city without risk to life, and therefore ought not in any way to be detained against their will? Likewise, when note is taken of the withdrawal after the last session of many prelates, and attention is paid to the complaints of a considerable number of other prelates which were made in the general congregations, as they expressed the wish to leave this place precisely because of fear of that disease, they cannot in justice be held back, and that by their withdrawal the council would either be dissolved or, as a result of the small number of prelates, its good progress would be checked? Further, if attention is paid to the imminent danger to life and to other reasons adduced in the con­ gregations by some of the fathers as manifestly true and legitimate; is it likewise your wish to decree and declare, for the preservation and continuation of the actual council, for the protection of the life of the prelates themselves, that the council should be transferred for a time, and now be transferred to the city of Bologna as a place better adapted and more healthy and suitable; and that the session already announced for 21 April ought to be celebrated there, and be now celebrated on the appointed day, so that progress may be made in due order to further business until our most holy lord and the holy council shall consider it expedient that, once this proposal has been communicated to the most invincible emperor and the most Christian king and to other kings and princes, the council itself can and ought to be brought to this or to some other place? [They replied: Yes] SESSION 91 21 April 1547 [Decree on the postponement of the session] This holy ecumenical and general council, which was recently assembled in the city of Trent, is now lawfully assembled in the holy Spirit at Bologna. Those presiding in the name of our most holy father and lord, Paul III, by divine providence pope, are the same most reverend lords, John Mary de Monte bishop of Palestrina, and Marcellus priest of the holy Cross in Jerusalem, cardinals of the holy Roman church and apostolic legates a latere. On 11 March of the present year, in a general public session celebrated in the same city of Trent and in the usual place, all the customary formalities being duly carried out, with the intervention of the authority of the same holy apostolic see specially granted to its most reverend presidents, for reasons then pressing, urgent and lawful, it was 1 This and the next session only were held at Bologna, following the translation of the council decreed at Trent in the 8th session. 691 Concilium Tndentinuni — M-/5-/Î63 Setstoncs /\ \ reverendissimis praesidentibus etiam specialiter concessa, decrevit et ordinavit concilium ex eo loco in hanc civitatem transferendum esse, sicuti transtulit, itemque sessionem pro praesenti die vigesima prima aprilis illic indictam (ut de sacramentorum et reformationis materiis, de quibus tractandum proposuerat, canones sancirentur et promulgarentur) in hac ipsa civitate Bononiae celebrari debere. Consideransque non­ nullos ex patribus, qui in hoc concilio interesse consueverunt, his superi­ oribus maioris ebdomadae et solemnitatis paschalis diebus in propriis ecclesiis occupatos, aliquos etiam aliis impedimentis detentos huc non­ dum accessisse, quos tamen brevi affuturos sperandum est, ac propterea factum esse, ut non ea, quam sancta synodus desiderabat, praelatorum frequentia potuerint materiae ipsae sacramentorum et reformationis examinari ac discuti : ut omnia maturo consilio et cum dignitate et gravi­ tate debita fiant, bonum, opportunum et expediens censuit censetque sessionem praedictam, quae hoc ipso die (ut praefertur) celebranda erat, ad diem iovis infra octavam penthecostes proxime futuram, quoad ipsas materias expediendas, differendam et prorogandam esse, quemadmodum differt et prorogat. Quam diem et rei gerendae maxime opportunam et patribus praesertim absentibus percommodam iudicavit et iudicat. Hoc tamen adiecto, quod terminum ipsum ipsa sancta synodus pro eius arbitrio et voluntate, sicuti rebus concilii putaverit expedire, etiam in privata congregatione restringere et imminuere possit et valeat. s 10 is 20 SESSIO X 2 iun.1547 [Decretum prorogationis sessionis] Quamvis haec sacrosancta oecumenica et generalis synodus sessionem, quae die vigesima prima mensis aprilis proxime praeteriti super sacramentorum et reformationis materiis in hac inclyta civitate Bononiae ex decreto in urbe Tridentina in publica sessione die undecima mensis martii promulgato celebranda erat, propter aliquas causas ac praesertim propter absentiam nonnullorum patrum, quos brevi affuturos sperabat, ad hunc praesentem diem differendam et prorogandam esse censuerit, volens tamen cum iis, qui non venerunt, etiam adhuc benigne agere, eadem sacrosancta synodus in Spiritu sancto legitime congregata, prae­ sidentibus in eadem eisdem sanctae Romanae ecclesiae cardinalibus et apostolicae sedis legatis, statuit et decrevit sessionem ipsam, quam hac die secunda mensis iunii praesentis anni millesimi quingentesimi quadragesimi septimi celebrare decreverat, ad diem iovis post festum nativitatis beatae Mariae virginis, quae erit decima quinta mensis Septembris proxime futuri, quoad praedictas et alias materias expediendas differendam et prorogandam esse, quemadmodum differt et prorogat, ita tamen, quod prosecutio discussionis et examinationis tam eorum, quae ad dogmata, quam ad reformationem pertinent, interim non omittatur et terminum 25 30 35 40 < oitru il of Trent U45 ! 56.3: Sessioni 9-10 * 691 decreed and ordained that the council should be transferred from that place to this city, as it has in fact transferred; and likewise that the session fixed for today, 21 April, as there arranged, should be celebrated in this same city of Bologna (in order that canons on the matter of the sacraments and of reform, which it had proposed for enactment, might be approved and promulgated). But not a few of the fathers who have been accustomed to take part in this council have been busy in their own churches in these recent days of Holy Week and the Easter solemnity, and some also have been detained by other hindrances, and have not arrived here; these, however, it is hoped will soon be present. Consequently it has come about that it has not been possible for the matters concerning the sacraments and reform to be examined and debated by the prelates in those numbers which the holy council desired. Having all these considerations in mind, in order that all may be done with mature counsel, authority and serious­ ness, the council thought and thinks that it is good, opportune and expedient that the aforesaid session which (as previously stated) was to have been cele­ brated on this very day, should be deferred and postponed with respect to the matters to be dealt with, as it now defers and postpones it, until the Thursday within the octave of the approaching feast of Pentecost. That day the council judged and now judges as very opportune for the business to be dealt with, and of great convenience to the fathers, especially those now absent. However, there was this addition : the holy council is able validly to restrict and reduce that term, according to its own decision and will, even in a private congregation, just as it shall think to be expedient for the business of the council. SESSION 10 2June 1547 [Decree on the postponement of the session] This holy ecumenical and general council judged, for a number of reasons, and especially because of the absence of not a few of the fathers who it hoped would after a short time be present, that the session which was to have been held on 21 April just past in this distinguished city of Bologna on the matters of the sacraments and of reform, in accordance with the decree promulgated in the city of Trent in the public session of 11 March, should be put off and postponed until this present day; yet it wishes to continue to treat with kindness those who have not come. Consequently, the same holy council, lawfully assembled in the holy Spirit and having as presidents the same cardinals of the holy Roman church and legates of the apostolic see, has decided and decreed that this session, which it had decreed to celebrate today, 2 June of the present year 1547, with a view to carrying out the business already stated and other matters, should be deferred and postponed until the Thursday after the feast of the Nativity of the blessed virgin Mary, which will be 15 September next. However, it now defers and postpones in such a way that, in the meantime, the continuation of the discus­ sion and examination of what concerns both dogmas and reform shall not be 692 Concilium TnJeniinum — IÏ4S-I îéJ.· Setsiones A-A7-A7/ ipsum ipsa sancta synodus pro cius libito et voluntate, etiam in privata congregatione abbreviare et prorogare libere possit et valeat.1 SESSIO XI 1 maii 1551 [Decretum de resumendo concilio] Reverendissimi et illustrissimi domini reverendique patres, placetne s vobis ad laudem et gloriam sanctae et individuae Trinitatis, Patris et Filii et Spiritus sancti, ad incrementum et exaltationem fidei et religionis Christianae sacrum oecumenicum et generale concilium Tridentinum iuxta formam et tenorem litterarum sanctissimi domini nostri3 resumi debere et procedendum esse ad ulteriora? io [Responderunt: placet] [Indictio futurae sessionis] Reverendissimi et illustrissimi domini reverendique patres, placetne vobis, proximam futuram sessionem habendam et celebrandam esse in futuris calendis Septembris? is [Responderunt: placet] SESSIO XII 1 sept. 1551 [Decretum prorogationis sessionis] Sacrosancta oecumcnica et generalis Tridentina synodus in Spiritu sancto legitime congregata, praesidentibus in ea eisdem apostolicis legato et nuntiis, quae in proxima praeterita sessione sequentem hanc hodie 20 habendam et ad ulteriora procedendum esse decreverat, cum ob inclitae Germanicae nationis (cuius praecipue causa agitur) absentiam ac non magnam caeterorum patrum frequentiam procedere hactenus distulerit, de venerabilium in Christo fratrum et filiorum suorum Maguntini et Treverensis archiepiscoporum ac sacri Romani imperii prindpum elec25 torum et complurium ipsius aliarumque provinciarum episcoporum sub hanc ipsam diem adventu in Domino exsultans et dignas ipsi omnipotenti Deo agens gratias firmamque spem concipiens, quamplurimos alios tam ipsius Germanicae quam aliarum nationum praelatos et sui officii debito et hoc exemplo commotos propediem esse venturos, futuram sessionem 1 Cum res ducta non esset ad suspensionem certam concilii, Paulus HI concessit episcopis die 13 sept. 1549 licentiam redeundi in suas dioeceses, sed labores iampridem interrupti erant, nam habita est extrema congregatio generalis die 29 febr. 1548. ’ Iulii III bulla reductionis concilii Tridentum Ctrm ad tollenda, Romae 14 nov. 1550 data, in CT VII, 6sq. et in omnibus edd. decretorum. Council of Trent - 154* 1563: Sessioni 10—11—12 * 692 omitted; and that the holy council in accordance with its free choice and will may be able to advance or postpone that end, even in a private congregation.1 SESSION 1 1 1 May 1551 [Decree on the resumption of the council] Very reverend and most distinguished lords and reverend fathers, for the praise and glory of the holy and undivided Trinity, of the Father and the Son and the holy Spirit, for the increase and exaltation of the faith and the Christian religion, is it your wish that the holy ecumenical and general council of Trent, in accordance with the form and meaning of the letter of our most holy lord1 2, ought to be resumed and progress be made to further business? [They replied: Yes] [Announcement of the next session] Very reverend and most distinguished lords and reverend fathers, do you agree that the next session should be held and celebrated on 1 September next? [They replied: Yes] SESSION 12 1 September 1551 [Decree of postponement of the session] The holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same apostolic legate and nuncios presiding, had decreed in the session immediately preceding that the next session should be held today, with a view to progress being made to further business; and the reason why progress has been delayed up to the present has been the absence of the distinguished German nation (whose interests are a maner of importance), and the small attendance of other fathers. The council rejoices in the Lord at the arrival in the course of this day of the venerable brothers and sons in Christ, the archbishops of Mainz and Trier, and the prince electors of the Roman empire and very many bishops from that and other regions and, while offering appropriate thanks to God, it conceives a firm hope that as many as possible of the other prelates from both Germany and the other nations, moved by the obligation of their office and this example, will come with all speed, and it proclaims the next session for the fortieth day, which will be 11 October, and for the continuing of the council itself at the state in which it now is. 1 As no formal suspension of the council had been decreed, Paul III gave leave to the bishops on 13 September 1549 to return to their dioceses; but work ceased earlier, as the last general congregation was held on 29 February 1548. 2 Julius Ill’s bull recalling the council of Trent, dated from Rome on 14 November 1550 and beginning Cum ad tollenda, which is in CT VII, 6 ff. and in all printed editions of the decrees. 693 Concihitm Thdentinum — IW-ÎS6J: Seisiones ΧΙ/-ΧΙΠ ad quadragesimam diem, quae erit undecima mensis octobris proxime sequentis, indicit et concilium ipsum in statu, in quo reperitur, prose­ quendo, cum in praeteritis sessionibus de septem sacramentis novae legis in genere et in specie de baptismate et confirmatione definitum fuerit, statuit et decernit de sanctissimae eucharistiae sacramento necnon, quod s ad reformationem attinet, de reliquis, quae ad faciliorem et commodiorem praelatorum residendam pertinent, agi et tractari debere, ac monet et hortatur omnes patres, ut interim domini nostri lesu Christi exemplo (quantum tamen humana fragilitas parietur) ieiuniis et orationibus vacent, ut tandem placatus (qui in saecula sit benedictus) Deus corda ad verae 10 suae fidei agnitionem et sanctae matris ecclesiae unitatem ac recte vivendi normam reducere dignetur. SESSIO XIII 11 oct. 1551 Decretum de sanctissimo eucharistiae sacramento Sacrosancta oecumenica et generalis Tridentina synodus in Spiritu sancto legitime congregata praesidentibus in ea eisdem sanctae sedis apostolicae legato et nuntiis, etsi in eum finem non absque peculiari Spiritus sancti ductu et gubernatione convenerit, ut veram et antiquam de fide et sacra­ mentis doctrinam exponeret et ut haeresibus omnibus et aliis gravissimis incommodis, quibus Dei ecclesia misere nunc exagitatur et in multas ac varias partes scinditur, remedium afferret, hoc praesertim iam inde a principio in votis habuit, ut stirpitus convelleret zizania exeerabilium errorum et schismatum, quae inimicus homo his nostris calamitosis temporibus in doctrina fidei, usu et cultu sacrosanctae eucharistiae super­ seminavit1, quam alioqui Salvator noster in ecclesia sua tanquam symbo­ lum reliquit eius unitatis et charitatis, qua Christianos omnes inter se coniunctos et copulatos esse voluit. Itaque eadem sacrosancta synodus sanam et synceram illam de venerabili hoc et divino eucharistiae sacra­ mento doctrinam tradens, quam semper catholica ecclesia ab ipso lesu Christo domino nostro et eius apostolis erudita atque a Spiritu sancto illi omnem veritatem in dies suggerente2 edocta retinuit et ad finem usque saeculi conservabit, omnibus christifidelibus interdicit, ne posthac de sanctissima eucharistia aliter credere, docere aut praedicare audeant, quam ut est hoc praesenti decreto explicatum atque definitum. Cap. I, De reali praesentia domini nostri lesu Christi in sanctissimo eucharistiae sacramento 35 Principio docet sancta synodus et aperte ac simpliciter profitetur in almo sanctae eucharistiae sacramento post panis et vini consecrationem domi­ num nostrum lesum Christum, verum Deum atque hominem, vere, realiter ac substantialiter sub specie illarum rerum sensibilium contineri. » Cf. Mt 13,24-30. 1 Cf. Io 14,26; 16,13; Lc 12,12. u 20 25 30 Council of Trent — ! 545-1563: Sessions 12-13 * 693 Since in the previous sessions there have been enactments concerning the seven sacraments of the new law in general, and in particular baptism and confirmation, the council ordains and decrees that there must be discussion and action on the sacrament of the most holy cucharist and also, in the area of reform, on other matters which pertain to the easier and more suitable residence of prelates; and it counsels and exhorts all the fathers in the meantime, after the example of our lord Jesus Christ, to devote themselves to fasting and prayers (so far, however, as human nature may allow) so that God (may he be blessed for ever), at last appeased, may deign to lead back hearts to an acceptance of the true faith, the unity of holy mother the church, and the pattern of upright living. SESSION 13 11 October 1551 Decree on the most holy sacrament of the eucharist The holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, and having as presidents the same legate and nuncios of the holy apostolic see, has come together under the special guidance and direction of the holy Spirit in order that it may set out the true and ancient teaching on faith and the sacraments, and supply a remedy for all the heresies and other serious troubles by which the church is now miserably disturbed and torn apart in a great variety of divisions; yet it had among its chief aims right from the beginning to tear up root and branch the tares of those detestable errors and schisms which the enemy in these calamitous times has sown1 in the teaching of faith in the most holy eucharist and its use and liturgy, the very sacrament which the Saviour left in his church as a symbol of its unity and love, whereby he wished all Christians to be mutually linked and united. Consequently, the same most holy council, handing on that sound and uncontaminated teaching con­ cerning this venerable and divine sacrament of the eucharist which the catholic church, instructed by our lord Jesus Christ himself and his apostles, and taught by the holy Spirit as he daily proposes to her all truth2, has always retained and will preserve till the end of the world, prohibits all Christians from venturing to believe, teach or preach otherwise concerning the most holy eucharist than as has been explained and defined in this present decree. Chap. /. On the real presence of our lordJesus Christ in the most holy sacrament of the eucharist In the first place, the holy council teaches and openly and without qualification professes that, after the consecration of the bread and the wine, our lord Jesus Christ, true God and true man, is truly, really and substantially contained in the propitious sacrament of the holy eucharist under the appearance of those things which are perceptible to the senses. Nor are the two assertions incompatible, 1 See Mt 13, 24-30. 2 See Jn 14, 26; 16, 13; Lk 12, 12. 694 Concilium Tndcntinum — I i4i-l5f>3: Seisio XIII Neque enim haec inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in coelis assideat iuxta modum existendi naturalem, et ut multis nihilominus aliis in locis sacramentaliter praesens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis exprimere vix possumus, 5 possibilem tamen esse Deo1, cogitatione per fidem illustrata assequi possumus et constantissime credere debemus. Ita enim maiores omnes nostri, quotquot in vera Christi ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc tam admirabile sacramentum in ultima coena Redemptorem nostrum instituisse, cum 10 post panis vinique benedictionem se suum ipsius corpus illis praebere ac suum sanguinem disertis et perspicuis verbis testatus est. Quae verba a sanctis evangelistis commemorata’ et a divo Paulo postea repetita’, cum propriam illam et apertissimam significationem prae se ferant, secundum quam a Patribus intellecta sunt, indignissimum sane flagitium est, ea a is quibusdam contentiosis et pravis hominibus ad fictitios et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra univer­ sum ecclesiae sensum detorqueri, quae tanquam columna et firmamentum * veritatis haec ab impiis hominibus excogitata commenta velut sathanica detestata est, grato semper et memore animo praestantissimum hoc Christi μ beneficium agnoscens. Cap. II. De ratione institutionis busus sanctissimi sacramenti Ergo Salvator noster discessurus ex hoc mundo ad Patrem sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut effudit memoriam faciens mirabilium suorum *, et in illius sumptione colere nos sui 2s memoriam praecepit· suamque annuntiare mortem, donec ipse ad iudicandum mundum veniat1. Sumi autem voluit sacramentum hoc tanquam spiritalem animarum cibum, quo alantur et confortentur viventes vita illius, qui dixit: manducat me, et ipse vivet propter me *, -et tanquam antidotum, quo liberemur a culpis quotidianis et a peccatis mortalibus praeservemur, so Pignus praeterea id esse voluit futurae nostrae gloriae et perpetuae felicitatis, adeoque symbolum unius illius corporis, cuius ipse caput existit8, cuique nos unquam membra arctissima fidei, spei et chariutis connexione astrictos esse voluit, ut idipsum omnes diceremus nec essent in nobis schismau10. 35 Cap. III. De excellentia sanctissimae encbaristiae super reliqua sacramenta Commune hoc quidem est sanctissimae eucharistiae cum caeteris sacra­ mentis, symbolum esse rei sacrae et invisibilis gratiae formam visibilem11 ; verum illud in ea excellens et singulare repetitur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur, at in eucha1 Cf. Mt 19,26; Lc 18,27. * Cf. Mt 26,26-28; Mr 14, 22-24; Lc 22,19-20. ’ Cf. 1 Cor 11,24-25. * 1 Tm 3,15. *PsllO,4. · Cf. Lc 22,19; 1 Cor 11, 24. ’1 Cor 11, 26. · Io 6,58. ’ Cf. 1 Cor 11, 3; Eph 5,23. »· Cf. 1 Cor 1,10. u Cf. Augustinus, De cnit. Dei X 5 (CSEL 40, 452; PL 41, 282), c 32 D. Π de cons. (Fr 1, 1324). Council of Trent — Ζ5·/5 /56J; Session 13 * 694 that our Saviour is ever seated in heaven at the right hand of the Father in his natural mode of existing, and that he is nevertheless sacramentally present to us by his substance in many other places in a mode of existing which, though we can hardly express it in words, we can grasp with minds enlightened by faith as possible to God' and must most firmly believe. For thus did all our forefathers, as many as were in the true church of Christ and treated of this most holy sacrament, most clearly profess: namely, that our Redeemer at the last supper instituted this so admirable sacrament when he bore witness in express and unambiguous words that, after the blessing of the bread and the wine, he was offering to them his own body and his own blood. Since those words, recorded by the holy evangelists2 and afterwards repeated by St Paul3, bear that proper and very clear meaning which the fathers understood them to have, it is surely a most intolerable and shameful deed for some base and argumentative persons to twist them to false and imaginary meanings that deny the reality of Christ’s flesh and blood, against the universal understanding of the church which, as the pillar and bulwark of the truth , * detests these contrived theories of evil people as the work of the devil, and constantly recalls and confesses with gratitude this outstanding favour of Christ. Chap. 2. The reason for the institution of this most holy sacrament Therefore, our Saviour, about to depart from this world to the Father, instituted this sacrament in which he as it were poured out the riches of his divine love towards humanity, causing his wonderfulworks to be remembered^, and he bade us cherish his memory as we partook of it6 and to proclaim his death until he comes7 to judge the world. He wished this sacrament to be taken as the spiritual food of souls, to nourish and strengthen them as they lived by his life who said, he who eats me will live because of mes, and as an antidote to free us from daily faults and preserve us from mortal sins. He further wished it to be a pledge of our future glory and unending happiness, and thus a sign of that one body of which he is the head ’ and to which he wished us all to be united as members by the closest bonds of faith, hope and love, so that we should all speak with one voice and there might be no division among us10. Chap. 3. On the excellence of the most holy eucharist over the other sacraments There is indeed this which is common to the most holy eucharist along with the other sacraments: it is a sign of sacred reality and the visible form of invisible graceI11. But in it there is found the excelling and unique quality that, whereas the other sacraments first have the force of sanctifying at the moment when one uses them, in the eucharist the author of holiness himself is present before their use. I See Mt 19, 26; Lk 18, 27. 2 See Mt 26, 26-28; Mk 14, 22-24; Lk 22, 19-20. 3 See 1 Cor 11, 24-25. 4 1 Tm 3, 15. 5 Ps 110,4. 6 See Lk 22, 19; 1 Cor 11, 24. 1 Cor 11, 26. 8 Jn 6, 58. 9 See 1 Cor 11, 3; Eph 5, 23. 10 See 1 Cor 1, 10. II See Augustine, De civit. Dei (City of God) X 5 (CSEL 40, 452; CChr 48, 277; PL 41, 282), ch. 32 D. II on cons. (Fr 1, 1324). 695 Concilium Tndentininfi — /545-MiJ .Scmo A7// ristia ipse sanctitatis auctor ante usum est. Nondum enim eucharistiam de manu Domini apostoli susceperant1, cum vere tamen ipse affirmaret corpus suum esse, quod praebebat; et semper haec fides in ecclesia Dei fuit, statim post consecrationem verum Domini nostri corpus verumque eius sanguinem sub panis et vini specie una cum ipsius anima et divinitate s existere, sed corpus quidem sub specie panis et sanguinem sub vini specie ex vi verborum, ipsum autem corpus sub specie vini et sanguinem sub specie panis animamque sub utraque vi naturalis illius connexionis et concomitantiae, qua partes Christi domini, qui iam ex mortuis resurrexit non amplius moriturus8* , inter se copulantur8, divinitatem porro propter 10 admirabilem illam eius cum corpore et anima hypostaticam unionem. Quapropter verissimum est tantundem sub alterutra spec*ie4 atque sub utraque contineri. Totus enim et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub eius partibus existit. is Cap. IV. Dt transsxbstantiatione Quoniam autem Christus redemptor noster corpus suum id, quod sub specie panis offerebat5* 7, vere esse dixit, ideo persuasum semper in eccle­ sia Dei fuit, idque nunc denuo sancta haec synodus declarat, per con­ secrationem panis et vini conversionem fieri totius substantiae panis in 20 substantiam corporis Christi domini nostri· et totius substantiae vini in substantiam sanguinis eius. Quae conversio convenienter et proprie a sancta catholica ecclesia transsubstantiatio est appellata. Cap. V. Dt cu/tu et veneratione busc sanctissimo sacramento exhibenda Nullus itaque dubitandi locus relinquitur, quin omnes christifideles pro 25 more in catholica ecclesia semper recepto latriae cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant. Neque enim ideo minus est adorandum, quod fuerit a Christo domino, ut suma­ tur, institutum. Nam illum eundem Deum praesentem in eo adesse credimus, quem Pater aeternus introducens in orbem terrarum dicit: so Et adorent eum omnes angeli De?, quem magi procidentes adoraverunt8, quem denique in Galilea ab apostolis adoratum fuisse scriptura testa­ tur8. Declarat praeterea sancta synodus pie et religiose admodum in Dei ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quo­ dam et festo die praecelsum hoc et venerabile sacramentum singulari 35 veneratione ac solemnitate celebraretur10, utque in processionibus reve­ renter et honorifice illud per vias et loca publica dreunferretur. Aequis1 Cf. Mt 26,26; Mt 14, 22; Lc 22,19. ’ Cf. Rm 6,9. ’ Cf. cc. 58, 71 et 78 D. II de cons. (Fr 1,1336,1341 et 1346). 4 Cf. c. 35 D. II de cons. (Fr 1,1325). » Cf. Lc 22,19; Io 6, 48-59; 1 Cor 11, 24. * Cf. Ambrosius, De sacr. IV 4-5 (PL 16, 458-464). 7 Heb 1, 6; cf. Ps96,7. · Cf. Mt 2,11. · Cf. Mt 28,17; Lc 24, 52. 10 Cf. bullam Urbani IV, Transiturus de boc mundo, anno 1262 datam (relatam in c. un. Ill 16 in Cltm. (Fr 2,1174sq.). Council of Trent — 1 *>45— 1563: Session 13 * 695 For the apostles had not yet received the eucharist from the hand of the Lord1 when he declared with ail truth that it was his own body which he was offering. And it has at all times been the belief in the church of God that immediately after the consecration the true body of our Lord and his true blood exist along with his soul and divinity under the form of bread and wine. The body is present under the form of bread and the blood under the form of wine, by virtue of the words. The same body, however, is under the form of wine and the blood under the form of bread, and the soul under either form, by virtue of that natural link and concomitance by which the parts of Christ the Lord, who has now risen from the dead and will die no more2, are mutually united3. The divinity, too, is present by that marvellous hypostatic union with his body and soul. Hence it is entirely true that as much is contained under one of the forms45as under both; for Christ exists whole and entire under the form of bread and under any part of that form, and likewise whole under the form of wine and under its parts. Chap. 4. On transiibstantiation But since Christ our redeemer said that it was truly his own body which he was offering under the form of bread3, therefore there has always been complete conviction in the church of God—and so this holy council now declares it once again—that, by the consecration of the bread and wine, there takes place the change of the whole substance of the bread into the substance of the body of Christ our Lord6, and of the whole substance of the wine into the substance of his blood. And the holy catholic church has suitably and properly called this change transubstantiation. Chap. S. On the worship and reverence to be shown to this most holy sacrament Hence there is no room for doubting that all Christians, by a custom always accepted in the catholic church, should reverently express for this most holy sacrament the worship of adoration which is due to the true God. For it is not less worthy of adoration because it was instituted by Christ the Lord in order to be consumed. For we believe that the same God is present therein of whom the eternal Father declared when introducing him into the created world, Let all God's angels worship him7', he whom the Magi, falling down, worshipped8; he who, finally, as the scriptures bear witness, was adored by the apostles in Galilee9. The holy council further declares that it was with true religious devotion that the custom was introduced into the church of God whereby every year, on a special fixed day of festival, this sublime and venerable sacrament should be hailed with particular veneration and solemnity10, and carried with reverence and honour in processions through streets and public places. For it is 1 See Mt 26, 26; Mk 14, 22; Lk 22, 19. 2 See Rm 6, 9. 3 See chs. 58, 71 and 78 D. II on cons. (Fr 1, 1336, 1341 and 1346). 4 See ch. 35 D. II on cons. (Fr 1, 1325). 5 See Lk 22, 19; Jn 6, 48-59; 1 Cor 11, 24. 6 See Ambrose, De sacr. (On the sacraments) IV 4-5 (PL 16, 458-464). 7 Heb 1, 6; see Ps 96, 7. 8 See Mt 2, 11. 9 See Mt 28, 17; Lk 24, 52. 10 See Urban IV’s bull, Transiturus de hoc mundo, dated 1262 (published in ch. 1 III 16 Clementines (Fr 2, 1174 ff.). 696 Concilium Tridenlinum — / 5-/5—/>rv» · Setsio XIH simum est enim sacros aliquos statutos esse dies, cum christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili et plane divino beneficio, quo mortis eius victoria et triumphus repraesentatur, s Ac sic quidem oportuit victricem veritatem de mendacio et haeresi triumphum agere, ut eius adversarii in conspectu tanti splendoris et in tanta universae ecclesiae laetitia positi vel debilitati et fracti tabescant vel pudore affecti et confusi aliquando resipiscant. Cap, VI. De asservando sacrae ttubaristiae sacramento et ad infirmos deferenda 10 Consuetudo asservandi in sacrario sanctam eucharistiam adeo antiqua est, ut saeculum etiam Niceni concilii agnoverit1. Porro deferri ipsam sacram eucharistiam ad infirmos et in hunc usum diligenter in ecclesiis conservari, praeterquam quod cum summa aequitate et ratione coniunctum est, tum multis in conciliis praeceptum invenitur1 et vetustissimo catholicae ecclesiae more est observatum. Quare sancta haec synodus reti­ nendum omnino salutarem hunc et necessarium morem statuit. Cap. VII. De praeparatione, quae adbibenda eit, ut digne quis sacram eucharistiam percipiat 20 34 Si non decet ad sacras ullas functiones quempiam accedere, nisi sancte, certe quo magis sanctitas et divinitas coelestis huius sacramenti viro chri­ stiano comperta est, eo diligentius cavere ille debet, ne absque magna re­ verentia et sanctitate ad id percipiendum accedat, praesertim cum illa plena formidinis verba apud Apostolum legamus : Qui manducat et bibit indigne, iudicium sibi manducat et bibit non diiudicans corpus Domini3. Quare communicare volenti rev ndum est in memoriam eius praeceptum: Probet autem se ipsum borna *. Ecclesiastica autem consuetudo declarat eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque praemissa sacramentali confessione ad sacram eucharistiam accedere debeat. Quod a Christianis omnibus, etiam ab iis sacerdotibus, quibus ex officio incubuerit celebrare, haec sancta synodus perpetuo servandum esse decrevit, modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque praevia confessione celebraverit, quam primum confiteatur. Cap. VIII. De usu admirabilis huius sacramenti 35 Quoad usum autem recte et sapienter patres nostri tres rationes hoc sanc­ tum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt sacramentaliter duntaxat id sumere, ut peccatores; alios tantum spiritualiter, illos nimirum, qui voto propositum illum coelestem panem edentes fide viva, quae per dilectionem operatur * y fructum eius et utilitatem sentiunt ; io tertios porro sacramentaliter simul et spiritaliter, ii autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam hanc 1 Cf. Cone. Nia, c. 13 (v. supra p. 12). * Cf. cone. Lat. IV, c. 20 (v. supra p. Z44). ’1 Cor 11,29. ‘1 Cor 11, 28. ‘Gal5,6. Council of Trent — /5.\’/1/ procedat. Is autcm, a quo appellatum fuerit, intra triginta dies acta ipsa postulanti gratis exhibeat; alioquin absque illis causa appellationis huiusmodi, prout iustitia suaserit, terminetur. Cum vero tam gravia nonnunquam sint delicta ab ecclesiasticis commiss sa personis ut ob eorum atrocitatem ex sacris ordinibus deponendae et curiae sint tradendae saeculari, in quo secundum sacros canones certus episcoporum numerus requiritur1 quos si omnes adhibere difficile esset, debita iuris executio differetur, si quando autem convenire possent, illo­ rum residentia intermitteretur, propterea statuit et decrevit : 10 Canon IV Episcopo per se seu illius vicarium in spiritualibus generalem contra cleri­ cum in sacris, etiam presbyteratus, ordinibus constitutum, etiam ad illius condemnationem necnon verbalem depositionem et per se ipsum etiam ad actualem atque solemnem degradationem ab ipsis ordinibus et gradi15 bus ecclesiasticis in casibus, in quibus aliorum episcoporum praesentia in numero a canonibus definito requiritur, etiam absque illis procedere liceat, adhibitis tamen et in hoc sibi assistentibus totidem abbatibus usum mitlae et baculi ex privilegio apostolico habentibus, si in civitate aut dioecesi reperiri et commode interesse possint: alioquin aliis personis in ecclesiastica » dignitate constitutis, quae aetate graves ac iuris scientia commendabiles existant. Et quoniam per fictas causas, quae tamen satis probabiles videntur, in­ terdum accidit, ut nonnulli eiusmodi gratias extorqueant, per quas poenae illis episcoporum iusta severitate inflictae aut remittuntur omnino aut 25 minuuntur, cum non ferendum sit, ut mendacium, quod tantopere Deo *, displicet non modo ipsum impunitum sit, verum alterius etiam delicti veniam impetret mentienti, iccirco ut sequitur statuit et decrevit: Canon V 30 Episcopus apud ecclesiam suam residens de subreptione et obreptione gratiae, quae (super absolutione alicuius publici criminis vel delicti, de IH quo ipse inquirere coeperat, aut remissione poenae, ad quam criminosus per eum condemnatus fuerit) falsis precibus impetratur, per se ipsum tanquam sedis apostolicae delegatus etiam summarie cognoscat, ipsamque gratiam, postquam per falsi narrationem aut veri taciturnitatem obtentam esse legitime constiterit, non admittat3. Quoniam vero subditi episcopo, tametsi iure correpti fuerint, magno­ pere tamen eum odisse et, tanquam iniuria affecti sint, falsa illi crimina obiicere solent, ut, quoquo pacto possint, ei molestiam exhibeant, cuius ve-12 1 Cf. c. 2 Q ΙΠ q. 8; cc. 1-7 C. XV q. 7 (Fr 1, 529 et 756-758). 2 Cf. Ex 23. 1 ; Lv 19» 11 ; Ps 14, 3 et alix > Cf. cc. 20 et 22 X. I 3 (Fr 2, 25). i Council of Trent — I345-1S63: Session /3 * 700 appeal has been made shall produce those acts for the appellant without charge within thirty days; otherwise, the case of an appeal of this type shall be con­ cluded without them, according as justice may indicate. But since there are occasions when crimes of such gravity have been committed by ecclesiastical persons that, on account of their heinous nature, these persons have to be removed from sacred orders and handed over to the secular tribunal in which, according to the sacred canons, a stated number of bishops is required1 ; and since, if it would be difficult to provide the full number of bishops, the appropriate legal procedure should be delayed; and since, even when they could come together, their residence would be interrupted; the council in consequence decided and decreed: Canon 4 It shall be lawful for a bishop in person, or through his vicar general in spirituals, to proceed against a cleric in recognised orders, including those of the priest­ hood, even to his condemnation and verbal deposition, and when acting in person even to the actual and solemn reduction from the orders themselves and from ecclesiastical status, in cases in which the presence of other bishops to the number as defined in the canons is required; and he may act even without them, if he has present and supporting him a like number of abbots who have by apostolic privilege the use of mitre and crozier, if they can be found in the state or diocese and can conveniently be present; and failing even that, he may act if he has with him other persons of recognised ecclesiastical rank who are available, are of mature years and are commendable by their knowledge of the law. And because it sometimes happens that some persons by false pleas, which however have some plausibility, wrest favours whereby penalties imposed on them by the just severity of bishops are either totally remitted or reduced; and since it is not to be borne that a lie, which displeases God so much1 2, should not only go unpunished but obtain for the liar pardon of another fault; the council has therefore declared and decreed: Canon 5 A bishop residing in his diocese shall, by his own authority as delegate of the apostolic see, even without full legal form, take cognizance of cheating over or theft of a favour procured by false pleas (concerning the pardon of some public crime or delinquency about which he had begun to make enquiry, or the remission of a penalty to which the accused had been condemned by him); and after he shall have lawfully established that it was obtained by means of a statement of what was false or a concealment of what was true, he shall not allow the favour in question3. But the subjects of a bishop, though they have been justly punished, are nevertheless prone to hate him intensely and, as though they had suffered an injustice, to bring false charges against him so as to cause him distress by any means in their power. Consequently, fear of such vexation frequently renders 1 See ch. 2 C. Ill q. 8; chs. 1-7 C. XV q. 7 (Fr 1, 529 and 756-758). 2 See Ex 23, 1; Lv 19, 11; Ps 14, 3 and elsewhere. ' See chs. 20 and 22 Decretals I 3 (Fr 2, 25). 701 Conalmm TnJenitnum — IM-!iftj Sessio XII/ xationis timor plcrunque illum ad inquirenda et punienda eorum delicta segniorem reddit1, iccirco ne is magno suo et ecclesiae incommodo gre­ gem sibi creditum relinquere ac non sine episcopalis dignitatis diminutione vagari cogatur, ita statuit et decrevit : Canon VI 5 Episcopus, nisi ob causam, ex qua deponendus sive privandus veniret, etiam si ex officio aut per inquisitionem seu denunciationem vel accusa­ tionem sive alio quovis modo procedatur, ut personaliter compareat, ne­ quaquam citetur vel moneatur. Canon VII 1» Testes in causa criminali ad informationem vel indicia seu alias in causa principali contra episcopum, nisi contestes et bonae conversationis, exi­ stimationis et famae fuerint, non recipiantur; et, si odio, temeritate aut cupiditate aliquid deposuerint, gravibus poenis mulctentur. Canon VIII 15 Causae episcoporum (cum pro criminis obiecti qualitate comparere debe­ ant) coram pontifice maximo referantur ac per ipsum terminentur2. Decretum prorogationis definitionis quatuor articulorum de sacramento eucharistiae et salviconductus Eadem sancta synodus errores omnes, qui super hoc sanctissimo sacramento repullularunt, tanquam vepres ex agro dominico evellere ac om­ nium fidelium saluti prospicere cupiens, quotidianis precibus Deo omni­ potenti pie oblatis inter alios ad hoc sacramentum pertinentes articulos diligentissima veritatis catholicae inquisitione tractatos plurimis accuratissimisque pro rerum gravitate disputationibus habitis, cognitis quoque praestantissimorum theologorum sententiis, hos etiam tractabat: An ne­ cessarium sit ad salutem et divino iure praeceptum, ut singuli christifideles sub utraque specie ipsum venerabile sacramentum accipiant? Et: Num minus sumat, qui sub altera, quam qui sub utraque communicat? Et: An erraverit sancta mater ecclesia laicos et non celebrantes sacerdotes sub panis specie dumtaxat communicando? Et: An parvuli etiam communicandi sint? Sed quoniam ex nobilissima Germaniae provincia ii, qui se protestantes nominant, super his ipsis articulis, antequam diffini­ antur, audiri a sancta synodo cupiunt et eam ob causam fidem publicam ab illa postularunt, ut ipsis tuto huc venire et in hac urbe commorari ac libere coram synodo dicere ac proponere, quae senserint, et postea, cum libuerit, recedere liceat, sancta ipsa synodus, licet magno desiderio eorum adventum multos antea menses expectarit, tamen ut pia mater, quae ingemiscit et parturit* *, summopere id desiderans ac laborans, ut in iis, 1 Cf. c. 21 Q Π q. 7 (Fr 1,487). * Cf. c. 7 C. VI q. 4 (Ft 1, 565). ’ Rm 8,22. 20 25 30 35 Council of Trent— 1545-1563: Session 13 * 701 him very hesitant to enquire into and punish their faults’. Therefore, lest with great harm to himself and to the church he be forced to abandon the flock entrusted to him and to wander about lowering the dignity due to a bishop, the council has declared and decreed: Canon 6 A bishop, even if official proceedings are being taken against him by enquiry or denunciation or accusation or by any other method, shall in no case be cited or enjoined to present himself in person, except for a ground on which he could be deposed from or deprived of office. Canon 7 Witnesses shall not be accepted for explanations or proofs in a criminal case or in an otherwise grave charge against a bishop, unless there are corroborative witnesses and they are of good standing, reputation and sound character; and if they make any formal statements out of hatred, rashness or greed, they shall be dealt with by severe penalties. Canon 8 Cases against bishops (when they have to appear in person because of the nature of the charge laid against them) shall be referred to the supreme pontiff and decided by him12. Decree on postponement of the definition of four articles concerning the sacrament of the eucharist, and on the safe-conduct The same holy council desires to uproot from the field of the Lord all the errors concerning this most holy sacrament, which have sprouted forth like bramble bushes, and to provide for the salvation of all the faithful. With daily prayers devoutly offered to almighty God, it has held many debates of considerable depth, as befitted the seriousness of the subjects, and heard the opinions of the most outstanding theologians. Among other points relating to this sacrament treated with a most diligent investigation of the catholic truth have been the following: Is it necessary for salvation and prescribed by divine law that each of Christ’s faithful shall receive the revered sacrament under both forms? Does a person who receives under one form receive less than a person who communi­ cates under both? Has holy mother church made a mistake in communicating the laity and non-celebrating priests only under the form of bread? Should little children also receive communion? But those from the most noble province of Germany who call themselves Protestants desire to be heard by the holy council on these particular articles before they are defined, and for that reason have put the request to it for an open guarantee that they may come here in safety, dwell in this city, be at liberty to speak before the council and propose their views, and afterwards depart when they so decide. On its part the holy council, though it has looked forward to their coming for many months and with great longing, yet, as a loving mother who groans in travair, now earnestly desires and strives that among those who 1 See ch. 21 C. II q. 7 (Fr 1, 487). 2 See ch. 7 C. VI q. 4 (Fr 1, 565). 3 Rm 8, 22. 702 Conalixm Tndcntin*m — 1545-15&J. Se$$ia X/I/ qui christiano nomine censentur, nulla sint schismata1, sed quemadmo Mtl ­ dum eundem omnes Deum et Redemptorem agnoscunt, ita idem dicant, idem credant, idem sapiant *, confidens Dei misericordia et sperans fore, ut illi in sanctissimam et salutarem unius fidei, spei charitatisque con­ s cordiam redigantur, libenter eis in hac re morem gerens, securitatem et fidem, ut petierunt, publicam, quam salvumconductum vocant, quod ad se pertinet, eius, qui infrascriptus erit, tenoris dedit atque concessit, et eorum causa diffinitionem illorum articulorum ad secundam sessionem distulit, quam, ut illi commode ei intéressé possint, in diem festum con­ io versionis divi Pauli, qui erit vigesima quinta die mensis ianuarii anni sequentis, indixit. Illudque praeterea statuit, ut in eadem sessione de sacrificio missae agatur propter magnam utriusque rei connexionem. Interea sessione proxima de poenitentiae et extremae unctionis sacra­ mentis tractandum, illam autem die festo divae Catharinae virginis et is martyris, qui erit vigesima quinta novembris, habendam esse decrevit simulque, ut in utraque materia reformationis prosequatur. SalvuSconductus datus protestantibus Germanis a sacra synodo Tridentina 20 25 30 35 Sacrosancta generalis Tridentina synodus in Spiritu sancto legitime congregata, praesidentibus in ea eisdem sanctae sedis apostolicae legato et nuntiis, omnibus et singulis sive ecclesiasticis sive saecularibus personis universae Germaniae, cuiuscunque gradus, status, conditionis et quali­ tatis sint, quae ad oecumenicum hoc et generale concilium accedere voluerint, ut de iis rebus, quae in ipsa synodo tractari debent, omni libertate conferre, proponere et tractare ac ad ipsum oecumenicum con­ cilium libere et tuto venire et in eo manere et commorari, ac articulos, quot illis videbitur, tam scripto, quam verbo offerre, proponere et cum patribus sive iis, qui ab ipsa sancta synodo delecti fuerint, conferre et absque ullis conviciis et contumeliis disputare necnon, quando illis placuerit, recedere possint et valeant, publicam fidem et plenam securi­ tatem, quam salvumconductum appellant, cum omnibus et singulis clausulis et decretis necessariis et opportunis, etiamsi specialiter et non per verba- generalia exprimi deberent, quae pro expressis haberi voluit, quantum ad ipsam sanctam synodum spectat, concedit. Placuit praeterea sanctae synodo, ut, si pro maiori libertate ac securitate eorum certos tam pro commissis quam pro committendis per eos delictis indices eis depu­ tari cupiant, illos sibi benevolos nominent, etiamsi delicta ipsa quantum­ cunque enormia ac haeresim sapientia fuerint. 1 Cf. 1 Cor 1,10. 1 Cf. Ph 2, 2. CûMnd/ of Trent — 1 545-1563: Session 13 * 702 are counted as Christians there may be no dissensions1, but rather, just as they will also recognise the same God and redeemer, that they may likewise declare the same, believe the same, and be of the same mind2, and it trusts in the mercy of God and hopes that they will be brought back into the most holy and salutary harmony of one faith, hope and charity. For these reasons, readily yielding to them in this matter, the holy council has conceded and granted, as far as in it lies, the security and open guarantee which they seek, called a safe-conduct, which comprises the sense which will be set out below. For their sake it has postponed the definition of those articles to a second session which, in order that they can conveniently take part, it has fixed for the feast of the conversion of St Paul, which will be 25 January next year. It has further decided to treat in the same session of the sacrifice of the mass because of the important link between these two matters. Meanwhile, it has decided that there will be treatment of the sacraments of penance and last anointing at the next session, which it has decreed will be held on the feast of St Catherine, virgin and martyr, tailing on 25 November, and further that the business on reform will continue at both sessions. Safe-conduct given to the German Protestants by the holy council of Trent The holy and general council of Trent, lawfully assembled in the holy Spirit, with the same legate and nuncios of the apostolic see presiding at it, grants to each and every person, ecclesiastical or secular, of the whole of Germany, of whatever rank, station, condition or circumstance they may be, who desires to come to this ecumenical and general council, to come freely and safely and also, when they shall so decide, to depart. It offers them an open guarantee and full security, called a safe-conduct, with all and each of the clauses and ordinances necessary and appropriate, even if they ought to have been specifically expressed and not by the general terms which, so far as the holy council itself is concerned, it desired to be considered as specific. Its aim is that, in those matters which are to be dealt with in the council, they may be able and ready to deliberate with all freedom, to propose and discuss and offer in writing or in speech as many points as they shall choose, set them out and consider them together with the fathers, or with those who have been selected by the holy council itself, and hold debate without any violent abuse or invective. Further, if for their greater freedom and security they may wish that particular judges be designated concerning the crimes which have been or may be committed by them, the holy council has approved that they name those favourable to themselves, even though the crimes may have been of considerable gravity and savouring of heresy. 1 See 1 Cor 1,10. 2 See Ph 2, 2. 703 Concilium Tndenrinum— IW-DeJ: Sessio XIV SESSIO XIV 25 nov.1551 Doctrina de sanctissimis poenitentiae et extremae unctionis sacramentis Sacrosancta, oecumenica et generalis Tridentina synodus in Spiritu sancto legitime congregata, praesidentibus in ea eisdem sanctae sedis apostolicae legato et nuntiis, quamvis in decreto de justificatione multus fuerit de s poenitentiae sacramento propter locorum cognationem necessaria qua­ dam ratione sermo interpositus1: tanta nihilominus circa illud nostra hac aetate diversorum errorum est multitudo, ut non parum publicae utilitatis retulerit, de eo exactiorem et pleniorem diffinitionem tradidisse, in qua, demonstratis et convulsis Spiritus sancti praesidio universis io erroribus, catholica veritas perspicua et illustris fieret; quam nunc sancta haec synodus Christianis omnibus perpetuo servandam proponit. Cap. I. De necessitate et institutione sacramenti poenitentiae Si ea in regeneratis omnibus gratitudo erga Deum esset, ut iustitiam in baptismo ipsius beneficio et gratia susceptam constanter tuerentur, non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remis­ sionem esse institutum. Quoniam autem Deus, dives in misericordia2, cognovit figmentum nostrum *, illis etiam vitae remedium contulit, qui sese postea in peccati servitutem et daemonis potestatem tradidissent, sacra­ mentum videlicet poenitentiae, quo lapsis post baptismum beneficium mortis Christi applicatur. Fuit quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et iustitiam assequendam necessaria, illis etiam qui baptismi sacramento ablui petivissent, ut perversitate abiecta et emendata tantam Dei offensio­ nem cum peccati odio et pio animi dolore detestarentur. Unde propheta ait: Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris, et non erit vobis in ruinam iniquitas *. Dominus etiam dixit : Nisi poenitentiam egeritis, omnes similiter peribitis *. Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat : Poenitentiam agite, et baptizetur unusquisque vestrum *. Porro nec ante adventum Christi poenitentia erat sacramentum, nec est post adventum illius cuiquam ante bap­ tismum. Dominus autem sacramentum poenitentiae tunc praecipue instituit, cum a mortuis excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt1. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes, magna 1 Sess. VI c. 14 (v. supra pp. 676-677). : Eph 2, 4. ’ Ps 102,14. ‘ Ez 18, 30. ‘ Lc 13, 3. * Ac 2, 38. 7 Io 20,22-23. is 20 25 30 35 ♦ 703 Council of Trent - 1545-156.1- Seaton 14 SESSION 14 25 November 1551 Teaching concerning the most holy sacraments of penance and last anointing The holy, ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same legate and nuncios of the holy apostolic see as its presidents, realises that in the decree on justification a good deal about the sacrament of penance was introduced for a reason which seemed necessary, namely the close connection between the two subjects1. Nevertheless, so great is the accumulation of errors about that sacrament during our time that no small public advantage will come from giving a more detailed and full definition concerning this sacrament in which, once the widespread errors have been disclosed and uprooted with the assistance of the holy Spirit, the catholic truth will become more clear and distinct. This holy council now lays before all Christians this truth to be for ever observed. Chap. I. On the need for the sacrament ofpenance and its institution If thanksgiving to God in all the regenerated was such that they unfailingly ^reserved the justice received by his favour and grace in baptism, there would tave been no need for a sacrament other than baptism to be instituted for the forgiveness of sins. But since God, rich tn mercy2, knows our frame5, he has also bestowed a remedy of life on those who have subsequently surrendered to the slavery of sin and the power of the devil, namely the sacrament of penance by which the benefit of Christ’s death is applied to those who have fallen away after baptism. Repentance, indeed, was necessary at all times for all who had stained themselves by some mortal sin so as to gain grace and justice, including those who had asked to be cleansed by the sacrament of baptism, in order that, rejecting and correcting their perversity, they might with a hatred of sin and a genuine sorrow of mind detest so great an offence against God. Hence the prophet says: Repent and turn from all your transgressions lest iniquity be your *. ruin The Lord also said: Unless you repent, you will all likewise perish5. And Peter, prince of the apostles, commending penance to those sinners about to be baptised, said: Repent, and be baptised every one ofyou6. Moreover, before the coming of Christ penance was not a sacrament, nor after his coming does anyone receive it prior to baptism. But the Lord instituted the sacrament of penance at that particular moment when, after his resurrection from the dead, he breathed on his disciples, saying: Receive the holy Spirit; ifyou forgive the sins ofany, they are forgiven; if you retain the sins of any, they are retained7. The universal consent of the fathers has always understood that by this remarkable act and by these clear words the power to forgive and retain sins, and so to reconcile those who had fallen after baptism, was communicated to the apostles and to their lawful successors; and the catholic church with sound reason denounced and condemned the Novatians as heretics when they obstinately denied the power to 1 Session 6, chapter 14 (see above pp. 676-677). 2 Eph 2, 4. 3 Ez 18,30. 5 Lk 13, 3. 6 Ac 2, 38. 7 Jn 20, 22-23. 3 Ps 102, 14. 704 Coxalium Tndntmum — 15-/Î-/S6J.· Scuto .\I\ ratione ecclesia catholica tanquam haereticos explosit atque condemnavit1. Quare verissimum hunc illorum verborum Domini sensum sancta haec synodus probans et recipiens, damnat eorum commentitias interpretatio­ nes, qui verba illa ad potestatem praedicandi verbum Dei et Christi 5 evangelium annunciandi contra huiusmodi sacramenti institutionem falso detorquent. Cap. Il. De differentia sacramenti poenitentiae et baptiemi 10 is 2o 2$ Ca eterum hoc sacramentum multis rationibus a baptismo differre digno­ scitur. Nam praeterquam quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet, constat certe, baptismi ministrum iudicem esse non oportere, cum ecclesia in neminem iudicium exerceat, qui non prius in ipsam per baptismi ianuam fuerit ingressus. Quid enim mibi (inquit Apostolus) de iis qui foris sunt, iudicare?1 Secus est de domesticis fidei3, quos Christus dominus lavacro baptismi sui corporis membra semel effecit4. Nam hos, si se postea crimine aliquo contaminaverint, non iam repetito baptismo ablui (cum id in ecclesia catholica nulla ratione liceat), sed ante hoc tribunal tanquam reos sisti voluit, ut per sacerdotum sen­ tentiam non semel, sed quoties ab admissis peccatis ad ipsum poenitentes confugerent, possent liberari. Alius praeterea est baptismi et alius poenitentiae fructus. Per baptismum enim Christum induentes5 nova prorsus in illo efficimur creatura, plenam et integram peccatorum omnium remis­ sionem consequentes ; ad quam tamen novitatem et integritatem per sacramentum poenitentiae sine magnis nostris fletibus et laboribus, divina id exigente iustitia, pervenire nequaquam possumus, ut merito poenitentia laboriosus quidam baptismus a sanctis patribus dictus fuerit·. Est autem hoc sacramentum poenitentiae lapsis post baptismum ad salutem neces­ sarium, ut nondum regeneratis ipse baptismus. Cap. III. De partibus et fructu huius sacramenti Docet praeterea sancta synodus, sacramenti poenitentiae formam, in qua μ praecipue ipsius vis sita est, in illis ministri verbis positam esse: Ego te absolvo etc., quibus quidem de ecclesiae sanctae more preces quaedam laudabiliter adiunguntur, ad ipsius tamen formae essentiam nequaquam spectant, neque ad ipsius sacramenti administrationem sunt necessariae. Sunt autem quasi materia huius sacramenti ipsius poenitentis actus, nempe 35 contritio, confessio et satisfactio. Qui quatenus in poenitente ad integri­ tatem sacramenti, ad plenamque et perfectam peccatorum remissionem ex Dei institutione requiruntur, hac ratione poenitentiae partes dicuntur. Sane vero res et effectus huius sacramenti, quantum ad eius vim et efficaciam pertinet, reconciliatio est cum Deo, quam interdum in viris 40 piis et cum devotione hoc sacramentum percipientibus conscientiae pax ac serenitas cum vehementi spiritus consolatione consequi solet. Haec de 1 Eusebius. Hist.eccl., VI 43, 1-6 (GCS Π/2, 612 sq.). *1 Cor 5,12. ’Cf. Gal 6,10. ‘ Cf. 1 Cor 12,12-13. * Cf. Gal 3, 27. • Cf. Gregorius Naz., Oratio 39 in sancta lumina n. 17 (PG 36, 355-356). Council o/ Trent — 1545-Ί563: Seaton 14 * 704 forgive1. Consequently this holy council, approving and accepting the literal and true meaning of those words of the Lord, condemns the fraudulent inter­ pretation of those who, opposing the institution of this sacrament, falsely twist the words to mean the power of preaching the word of God and of proclaiming the gospel of Christ. Chap 2. The difference between the sacraments of penance and baptism But in fact this sacrament is seen to differ in many respects from baptism. For, apart from the fact that the matter and form, by which the essence of a sacrament is constituted, are totally distinct, there is certainly no doubt that the minister of baptism ought not to be a judge, since the church exercises judgment on no one who has not previously entered it by the gate of baptism. For what have I to do with judging outsiders?12*says the Apostle. It is otherwise with those of the household of the faith ' whom Christ has once made members of his body by the font of baptism4; for if these should afterwards defile themselves by some fault, the church does not wish them to be cleansed by a repetition of baptism (since this is under no circumstances lawful in the catholic church), but to stand as culprits before this tribunal in order that they may be set free through the decision of the priests, not once but as often as, in repentance of sins admitted, they have recourse to it. Besides, the fruit of baptism is something other than the fruit of penance. For by baptism we put on Christ’ and become in him an entirely new creature, gaining full and complete remission of all sins; this newness and wholeness, however, we can in no way reach by the sacrament of penance without great weeping and labour on our part, as the divine justice demands, and so penance has rightly been called by the holy fathers a laborious kind of baptism6. But this sacrament of penance is necessary for salvation for those who have fallen after baptism, just as baptism itself is for those not yet regenerated. Chap. 3, On the parts and fruit of this sacrament In addition, the holy council teaches that the form of the sacrament of penance, in which its effectiveness chiefly lies, is expressed in those words of the minister, I absolve you etc.; To these indeed, by a praiseworthy custom of holy church, some prayers are added, but they in no way affect the essence of the form, nor are they necessary for the administration of the sacrament. The acts of the penitent, namely contrition, confession, satisfaction, are as it were the matter of this sacrament. These are called parts of penance, in that, by God’s institution, they are required in the penitent for the integrity of the sacrament, and for the full and complete forgiveness of sins. Of course, the meaning and fruit of this sacrament, so far as its force and efficacy are concerned, is reconciliation with God, which in devout persons who are receiving this sacrament with devotion is often followed by a peace and a serenity of conscience accompanied by an intense consolation of spirit. While handing on these teachings on the parts and 1 Eusebius, Hist. eccl. (Ecclesiastical History), VI 43, 1-6 (GCS II/2, 612 ff.). 2 1 Cor 5, 12. J See Gal 6, 10. 4 See 1 Cor 12, 12-13. 5 See Gal 3, 27. 6 Sec Gregory of Nazianzen, Oratio 39 in sancta lumina (Oration 39 on the holy lights) n. 17 (PG 36, 355-356). 705 Concilium Tndentinum — IM-IÏ63 Veuio XIV partibus et effectu huius sacramenti sancta synodus tradens, simul eorum sententias damnat, qui poenitentiae partes incussos conscientiae terrores et fidem esse contendunt. Cap. IV. De contritione Contritio, quae primum locum inter dictos poenitentis actus habet, animi dolor ac detestatio est de peccato commisso, cum proposito non peccandi de caetero. Fuit autem quovis tempore ad impetrandam veniam pecca­ torum hic contritionis motus necessarius, et in homine post baptismum lapso ita demum praeparat ad remissionem peccatorum, si cum fiducia divinae misericordiae et voto praestandi reliqua coniunctus sit, quae ad rite suscipiendum hoc sacramentum requiruntur. Declarat igitur sancta synodus, hanc contritionem non solum cessationem a peccato et vitae novae propositum et inchoationem, sed veteris etiam odium continere, iuxta illud: Proiicite a vobis omnes iniquitates vestras, in quibus praevaricati estis, et facite vobis cor novum et spiritum novum1. Et certe, qui illos sanctorum clamores consideraverit: Tibi soli peccavi, et malum coram te feci2; Laboravi in gemitu meo, lavabo per singulas noctes lectum meurrP; Recogitabo tibi omnes annos meos in amaritudine animae meae *, et alios huius generis, facile intelliget, eos ex vehementi quodam anteactae vitae odio et ingenti peccatorum detestatione manasse. Docet praeterea, etsi contritionem hanc aliquando charitate perfectam esse contingat, hominemque Deo reconciliare, prius­ quam hoc sacramentum actu suscipiatur, ipsam nihilominus reconcilia­ tionem ipsi contritioni sine sacramenti voto, quod in illa includitur, non esse adscribendam. Illam vero contritionem imperfectam, quae attritio dicitur, quoniam vel ex turpitudinis peccati consideratione vel ex gehennae et poenarum metu communiter concipitur, si voluntatem peccandi excludat cum spe veniae, declarat non solum non facere hominem hypo­ critam et magis peccatorem, verum etiam donum Dei esse et Spiritus sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adiutus viam sibi ad iustitiam parat. Et quamvis sine sacramento poenitentiae per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam in sacramento poenitentiae impe­ trandam disponit. Hoc enim timore utiliter concussi Ninivitae ad lonae praedicationem plenam terroribus poenitentiam egerunt, et misericordiam a Domino impetrarunt5. Quamobrem falso quidam calumniantur catholicos scriptores, quasi tradiderint, sacramentum poenitentiae absque bono motu suscipientium gratiam conferre, quod nunquam ecclesia Dei docuit neque sensit. Sed et falso docent, contritionem esse extortam et coactam, non liberam et voluntariam. Cap. V. De confessione Ex institutione sacramenti poenitentiae iam explicata universa ecclesia semper intellexit, institutam etiam esse a Domino integram peccatorum confessionem®, et omnibus post baptismum lapsis iure divino necessariam » Ez 18, 31. ’ Ps 50, 6. 1 Ps 6,7. « Cf. Ic 5, 6; 1 Io 1,9; Lc 5,14; 17,14. « Is 38,15. ‘ Cf. In 3, 5. 5 10 is 20 zs 30 35 CoMHiil of Trent — 1545 1563: Session 14 * 705 effect of this sacrament, the holy council at the same time condemns the opinions of those who insist that the constituent parts of penance are the fears which afflict conscience and faith. Chap. 4. On contrition Contrition, which holds the first place among the above-mentioned acts of the penitent, is a grief and detestation of mind at the sin committed, together with the resolution not to sin in the future. This movement of sorrow has been necessary at all times to obtain the pardon of sins and, in a person who has fallen after baptism, it finally prepares for the forgiveness of sin if it is linked with trust in the divine mercy and the desire to provide all the other requirements for due reception of the sacrament. The holy council therefore declares that this contri­ tion includes not only ceasing from sin, the resolve of a new life and a beginning of it, but also a hatred of the old in accordance with the words: Cast away from you all the transgressions which you have committed against me, and get yourselves a new heart and a new spirit'. And certainly one who has pondered those exclamations of the saints, Against you only have I sinned and done what is evil in your sight1·, I am weary with my moaning, every night I flood my bed with tears * ·, in my bitterness of soul I recall all my years before you *·, and others like them, will easily understand that they have sprung from an intense hatred of the past life and a very deep hatred of sins. The council further teaches that, though it sometimes happens that this contrition is made perfect by love, and a person is reconciled with God before this sacrament is actually received; never­ theless, the reconciliation is not to be attributed to the contrition without a desire for the sacrament being included in it. But of that imperfect contrition, which is called attrition since it is generally conceived either out of a considera­ tion of the baseness of sin or from a fear of hell and punishments, as long as it excludes the will to sin and hopes for pardon, the council declares that not only does it not make a person a hypocrite and even more of a sinner, but that it is even a gift of God and an impulse of the holy Spirit, not yet actually dwelling in the penitent, but only moving him, helped by which he prepares for himself a path towards justice; and although it cannot of itself and without the sacrament of penance lead the sinner to justification, yet it disposes him to beg and obtain the grace of God in this sacrament of penance. For, struck to their advantage by this fear, the Ninivites at the terrifying preaching of Jonah did penance and obtained mercy from the Lord’. For that reason some make false accusations against catholic writers, as if they have taught that the sacrament of penance confers grace without a good impulse on the part of its recipients, something which the church of God has never taught nor imagined. But they also teach falsely that contrition is wrested or forced from people, not freely willed. Chap. 5. On confession From the time of the institution of the sacrament of penance already explained, the universal church has always understood that there was also instituted by the Lord the complete confession of sins6, and that this is necessary by divine law for all who have fallen after baptism. For our lord Jesus Christ, when about to 1 Ez 18, 31. 2 Ps 50, 6. 3 Ps 6, 7. 6 See Jas 5, 6; 1 Jn 1, 9; Lk 5, 14; 17, 14. 4 Is 38, 15. 5 See Jnh 3, 5. 706 10 15 J0 3S 40 Conditum Tndentinnm— 1541-IStJ: Senio A7V existere, quia dominus noster lesus Christus, e terris ascensurus ad coelos, sacerdotes sui ipsius vicarios reliquit1 tanquam praesides et iudices3, ad quos omnia mortalia crimina deferantur, in quae Christi fideles ceciderint, quo pro potestate clavium remissionis aut retentionis peccatorum senten­ tiam pronuncient. Constat enim, sacerdotes iudicium hoc incognita causa exercere non potuisse, nec aequitatem quidem illos in poenis iniungendis servare potuisse, si in genere dumtaxat, et non potius in specie ac sigilla­ rim sua ipsi peccata déclarassent. Ex his colligitur, oportere a poenitentibus omnia peccata mortalia, quorum post diligentem sui discussionem conscientiam habent, in confessione recenseri, etiamsi occultissima illa sint et tantum adversus duo ultima decalogi praecepta commissa3, quae nonnunquam animum gravius sauciant, et periculosiora sunt iis, quae in manifesto admittuntur. Nam venialia, quibus a gratia Dei non excludi­ mur et in quae frequentius labimur, quanquam recte et utiliter citraque omnem praesumptionem in confessione dicantur (quod piorum hominum usus demonstrat), taceri tamen citra culpam multisque aliis remediis expiari possunt. Verum, cum universa mortalia peccata, etiam cogitatio­ nis, homines irae filios4 et Dei inimicos reddant, necessum est, omnium etiam veniam cum aperta et verecunda confessione a Deo quaerere. Itaque dum omnia, quae memoriae occurrunt, peccata Christi fideles confiteri student, procul dubio omnia misericordiae divinae ignoscenda exponunt. Qui vero secus faciunt et scienter aliqua retinent, nihil divinae bonitati per sacerdotem remittendum proponunt. Si enim erubescat aegrotus vulnus medico detegere, quod ignorat, medicina non curat. Colligitur praeterea, etiam eas circunstantias in confessione explicandas esse, quae speciem peccati mutant, quod sine illis peccata ipsa nec a poenitentibus integre exponantur, nec iudicibus innotescant, et fieri ne­ queat, ut de gravitate criminum recte censere possint, et poenam, quam oportet, pro illis poenitentibus imponere. Unde alienum a ratione est docere, circunstantias has ab hominibus ociosis excogitatas fuisse, aut unam tantum circunstantiam confitendam esse, nempe peccasse in fratrem. Sed et impium est, confessionem, quae hac ratione fieri praecipitur, impossibilem dicere, aut carnificinam illam conscientiarum appellare; constat enim, nihil aliud in ecclesia a poenitentibus exigi, quam ut, post­ quam quisque diligentius se excusserit, et conscientiae suae sinus omnes et latebras exploraverit, ea peccata confiteatur, quibus se Dominum et Deum suum mortaliter offendisse meminerit; reliqua autem peccata, quae diligenter cogitanti non occurrunt, in universum eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta dicimus: Ab occultis meis munda me, Domine^. Ipsa vero huiusmodi confessionis difficultas ac peccata detegendi verecundia gravis quidem videri posset, nisi tot tantisque com et consolationibus levaretur, quae omnibus 1 Cf. Mt 16,19; 18,18; Io 20.23. * Cf. Ambrosius, De Cain et Abe/ H 4 (CSEL 32/1, 391 ; PL 14, 366), c. 51 D. I de poen. (Fr 1,1170). ’ Cf. Ex 20,17; Dt5,21; Mt 5, 28. ** Cf. Eph 2, 3. * Ps 18,13. Council of Γrent — /5-/Î-/56J; Session 14 * 706 ascend from earth to heaven, left priests as his own vicars1, as overseers and judges1 2, to whom all mortal sins into which Christ’s faithful might have fallen were to be referred, so that by the power of the keys they might declare the decision of forgiveness or retention of sins. For it is clear that priests could not have exercised this judgment if the case were unknown, nor could they have preserved fairness in imposing penances if the faithful had declared their sins only in general, and not rather specifically and in detail. Hence it follows that all mortal sins that penitents are aware of after a careful self-examination have to be related in the confession, even if they are very private and committed only against the last two commandments of the Decalogue3, since these may often quite seriously damage the soul and are more dangerous than those which are openly admitted. For venial sins, by which we are not cut off from the grace of God and into which we more frequently fall, although they may be admitted in confession (as the practice of devout persons shows), can nevertheless be passed over in silence without fault and expiated by many other remedies. But since mortal sins, even those of thought, make people children of wrath4 and enemies of God, it is essential to seek pardon of God by an open and humble confession of all of them. Thus, when Christ’s faithful endeavour to confess all sins which come to mind, they are beyond doubt setting them before the divine mercy for all to be pardoned. Those, however, who do otherwise and knowingly hold some things back, are presenting nothing to the divine goodness for forgiveness through the priest; for if a sick man is ashamed to disclose his wound, the doctor does not heal with medicine what he is unaware of. It further follows that the circumstances which change the sin’s nature must also be explained in confes­ sion because, without them, the sins themselves are not being completely revealed by the penitents nor made known to the judges, and it is impossible for the latter rightly to estimate the gravity of the faults and to impose on the penitents the penance appropriate to them. Hence it is completely unreasonable to teach that these circumstances have been thought out by idle minds or that only one circumstance need be confessed, namely a sin against a brother. And it is impious to say that confession according to these rules is impossible, or to call it a tormentor of consciences; for it is clear that the church requires nothing more of penitents than that, after each has examined himself diligently and explored all the nooks and crannies of his conscience, he confess those sins by which he recalls that he has mortally offended his Lord and God; but the other sins, which do not come to mind when he is carefully examining himself, are understood to have been included in a general form in the same confession; for those we say confidently with the prophet, Lord, clear me from hidden faults3. The difficulty of this kind of confession and the shame at uncovering sins could seem to be burdensome, were it not lightened by so many advantages and consolations which will most certainly be granted through the absolution to all 1 See Mt 16, 19; 18, 18; Jn 20, 23. 2 See Ambrose, De Cain et Abel (On Cain and Abel) Il 4 (CSEL 32/1,391 ; PL 14, 366); ch. 51 D. I on pen. (Fr 1, 1170). 3 See Ex 20, 17; Dt 5, 21; Mt 5, 28. 4 See Eph 2, 3. 5 Ps 18, 13. 707 Ccwu/mvw TnJentinum—1Î4Î-I56J. 5emt»A7V digne ad hoc sacramentum accedentibus per absolutionem certissime conferuntur. Caeterum, quoad modum confitendi secreto apud solum sacerdotem, etsi Christus non vetuerit, quin aliquis in vindictam suorum scelerum et sui humiliationem, cum ob aliorum exemplum, tum ob eccle­ siae offensae aedificationem delicta sua publice confiteri possit, non est tamen hoc divino praecepto mandatum, nec satis consulte humana aliqua lege praeciperetur, ut delicta, praesertim secreta, publica essent confes­ sione aperienda. Unde cum a sanctissimis et antiquissimis patribus magno unanimique consensu secreta confessio sacramentalis, qua ab initio eccle­ sia sancta usa est et modo etiam utitur, fuerit semper commendata, manifeste refellitur inanis eorum calumnia qui eam a divino mandato alienam et inventum humanum esse, atque a patribus in concilio Lateranensi congregatis initium habuisse, docere non verentur; neque enim per Lateranense concilium ecclesia statuit, ut Christi fideles confiterentur, quod iure divino necessarium et institutum esse intellexerat, sed ut praeceptum confessionis saltem semel in anno ab omnibus et singulis, cum ad annos discretionis pervenissent, impleretur1. Unde iam in universa ecclesia cum ingenti animarum fidelium fructu observatur mos ille salu­ taris confitendi sacro illo et maxime acceptabili tempore quadragesimae, quem morem haec sancta synodus maxime probat et amplectitur tanquam pium et merito retinendum. s 10 is 20 Cap, VI, De ministro btaus sacramenti et absolutione Circa ministrum autem huius sacramenti declarat sancta synodus, falsas esse et a veritate evangelii penitus alienas doctrinas omnes, quae ad alios quosvis homines praeter episcopos et sacerdotes clavium ministerium perniciose extendunt, putantes verba illa Domini : Quaecunque alligaveritis super terram, erunt ligata et in coelo, et quaecunque solveritis super terram, erunt soluta et in coelo2·; et: Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt3, ad omnes christifideles indifferenter et promiscue contra institutionem huius sacramenti ita fuisse dicta, ut quivis potestatem habeat remittendi peccata, publica quidem per correptionem, si correptus acquieverit, secreta vero per spontaneam confessionem cuicunque factam. Docet quoque, etiam sacerdotes, qui peccato mortali tenentur, per vir­ tutem Spiritus sancti in ordinationem collatam tanquam Christi ministros functionem remittendi peccata exercere, eosque prave sentire, qui in malis sacerdotibus hanc potestatem non esse contendunt. Quamvis autem absolutio sacerdotis alieni beneficii sit dispensatio, tamen non est solum nudum ministerium vel annunciandi evangelium, vel declarandi remissa esse peccata, sed ad instar actus iudicialis, quo ab ipso velut a iudice sententia pronunciatur. Atque ideo non debet poenitens adeo sibi de sua ipsius fide blandiri, ut, etiamsi nulla illi adsit contritio, aut sacerdoti animus serio agendi et vere absolvendi desit, putet tamen se propter suam solam fidem vere et coram Deo esse absolutum. Nec enim fides sine poenitentia remissionem ullam peccatorum praestaret, nec is esset 1 Cf. cone. Lat. IV, c. 21 (v. supra p. 245). 1 Mt 18,18. ’Io 20, 23. 25 30 35 40 Council of Trent — / 5-/ 5—/563: Session 14 * 707 who approach the sacrament worthily. For the rest, with regard to the manner of confessing secretly to a priest alone, though Christ has not forbidden anyone to confess his sins publicly — in expiation for his offences and in self-humiliation, both as an example to others and for the edification of the church which has been offended — yet this is not commanded by divine precept, nor would it be really well-considered to enjoin by human law that sins, especially secret ones, must be revealed by public confession. The fact that secret sacramental confession, which holy church has used from its beginning and still uses, has always been commended by the most venerable and most ancient fathers with great and unanimous agreement, clearly refutes that empty calumny of those who do not fear to teach that it is a human invention foreign to the divine command, originating from the fathers assembled in the Lateran council; for the church did not establish through the Lateran council that Christ’s faithful should confess, which it had understood to be a necessary institution of divine law, but that the precept of confession should be discharged by one and all at least once a year on their reaching the age of discretion1. Hence, throughout the whole church, at that sacred and most acceptable season of Lent, the salutary custom of confes­ sing is observed with very great fruit for the souls of the faithful; and this custom the present holy council thoroughly approves and cherishes as holy and deserv­ ing to be retained. Chap. 6. On the minister of the sacrament and on absolution Concerning the minister of the sacrament, however, the holy council declares false and completely alien to the truth of the gospel all teachings which destruc­ tively extend the ministry of the keys to all persons indiscriminately, in addition to bishops and priests, and maintain against the institution of this sacrament that those words of the Lord, Whatever you hind on earth shall he hound in heaven, and whatever you loose on earth shall he loosed in heaven1, and, Ifyou forgive the sins of any they are forgiven; ifyou retain the sins of any, they are retained1, were spoken to all Christ’s faithful without distinction and discrimination, so that anyone has the power to forgive sins, public sins by reproof if the one reproved agrees to this, secret sins by a voluntary confession made to anyone. The council also teaches that even priests who are in monal sin discharge as ministers of Christ the function of forgiving sins by the power of the holy Spirit conferred in ordination, and that those think wrongly who insist that bad priests do not have this power. And although a priest’s absolution is a stewardship of another’s gift, nevertheless it is not only a bare service, either of proclaiming the gospel or of declaring that sins have been forgiven; but it is like a judicial act in which a verdict is pronounced by him as a judge; and therefore the penitent should not so flatter himself about his own faith that, even if he has no contrition or the priest has no intention of acting seriously and truly absolving, he may yet think he is truly absolved in the sight of God on the grounds of his faith alone. For faith without repentance would not secure any forgiveness of sins, nor would anyone be other than most careless of his salvation who, though aware1 2 1 See Lateran council IV, constitution 21 (see above p. 245). 2 Mt 18, 18. 3 Jn 20, 23. 708 Canalium Tndentinum IW> lifj: Sestio \1\ nisi salutis suae negligentissimus, qui sacerdotem ioco se absolventem cognosceret, et non alium serio agentem sedulo requireret. Cap. VII. De cauame reiervatione s 10 » μ 25 Quoniam igitur natura et ratio iudicii illud exposcit, ut sententia in subditos dumtaxat feratur, persuasum semper in ecclesia Dei fuit et verissimum esse synodus haec confirmat, nullius momenti absolutionem eam esse debere, quam sacerdos in eum profert, in quem ordinariam aut subdelegatam non habet iurisdictionem. Magnopere vero ad christiani populi disciplinam pertinere sanctissimis patribus nostris visum est, ut atrociora quaedam et graviora crimina non a quibusvis, sed a summis dumtaxat sacerdotibus absolverentur, unde merito pontifices maximi pro suprema potestate sibi in ecclesia universa tradita causas aliquas criminum graviores suo potuerunt peculiari iudicio reservare1. Nec dubitandum est, (quando omnia, quae a Deo sunt, ordinata sunt1), quin hoc idem episcopis omnibus in sua cuique dioecesi in aedificationem tamen, non in destructionem** liceat pro illis in subditos tradita supra reliquos inferiores sacerdotes auctoritate, praesertim quoad illa, quibus excommunicationis censura annexa est. Hanc autem delictorum reservationem consonum est divinae auctoritati non tantum in externa politia, sed etiam coram Deo vim habere. Veruntamen pie admodum, ne hac ipsa occasione aliquis pereat, in eadem ecclesia Dei custoditum semper fuit, ut nulla sit reservatio in articulo mortis4, atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis et censuris absolvere possunt; extra quem articulum sacerdotes, cum nihil possint in casibus reservatis, id unum poenitentibus persuadere nitantur, ut ad superiores et legitimos iudices pro beneficio absolutionis accedant. Cap. VIII. De satisfactionis necessitate et fructu Demum quoad satisfactionem, quae ex omnibus poenitentiae partibus, quemadmodum a patribus nostris christiano populo fuit perpetuo tem30 pore commendata, ita una maxime nostra aetate summo pietatis praetextu impugnatur ab iis, qui speciem pietatis habent, virtutem autem eius abnegarunt, sancta synodus declarat, falsum omnino esse et a verbo Dei alienum, culpam a Domino nunquam remitti, quin universa etiam poena condonetur. Perspicua enim et illustria in sacris litteris exempla « reperiuntur, quibus praeter divinam traditionem hic error quam mani­ festissime revincitur5. Sane et divinae iustitiae ratio exigere videtur, ut aliter ab eo in gratiam recipiantur, qui ante baptismum per ignorantiam deliquerint; aliter vero, qui semel a peccati et daemonis servitute liberati, et accepto Spiritus sancti dono, scientes templum Dei violare® et Spiritum « sanctum contristare non formidaverint7. Et divinam clementiam decet, ne ita nobis absque ulla satisfactione peccata dimittantur, ut, occasione 1 Cf. e. gr. conc. Lat. Π, c. 15 (v. supra p. 20Q; ce. 1, 3,19, 22, 24 X. V 39 (Fr 2, 889sq., 896 sq.). ’ Cf. Rml3,1. ’ 2 Cor 10, 8; 13, 10. 4 Cf. e. gr. c. 5 V 9 in VI° (Fr 2,1092). « Cf. Gn 3,14-19; Nm 12,14-15; 20,11-12; 2 Rg 12,13-14. * Cf. 1 Cor 3,17. ’ Cf. Epb 4, 30. Councilo/ irent — !54C/563; Session 14 * 708 that a priest was absolving jokingly, made no serious effort to find another acting with due care. Chap. 7. On reservation of cases Since the nature and meaning of the judicial process require that a verdict be passed only over those subject to it, the church of God has always maintained, and this council confirms its complete truth, that an absolution should be considered to have no value if pronounced by a priest over someone over whom he has neither ordinary nor delegated jurisdiction. Our most holy fathers judged that it was very important for the discipline of the Christian people that certain more heinous and more serious offences should be absolved, not by any priest whatever, but only by those of highest rank; hence popes, in virtue of the supreme power committed to them in the universal church, could rightly reserve to their own particular decision some more serious classes of offence1. And (since all that is from God is well ordered* 2) there can be no doubt that this same procedure is lawful for all bishops, each in his own diocese, for building up, however, not for destroying5, in virtue of that greater authority committed to them over their subjects than that of other priests of lesser rank, especially with regard to those offences to which the penalty of excommunication is attached. It is in harmony with divine authority that this reservation of sins has force not only in external administration but also in the sight of God. Nevertheless, lest anyone perish on that account, it has always been most devoutly observed in the same church of God that there be no reservation in immediate danger of death4, and so all priests may then absolve all penitents without distinction from every kind of sin and censure; outside this particular case, since priests have no power in reserved cases, their one endeavour should be to persuade the penitents to approach judges of higher rank who have legal power to grant absolution. Chap. 8. On the necessity and the fruit of satisfaction Finally, there is satisfaction. Of all the parts of penance, it has at all times been commended to the Christian people by our fathers; yet in our day it is the one thing particularly attacked under the lofty pretext of devotion by those who maintain the appearance of devotion but have denied its inner reality. The holy council consequently declares that it is completely false and alien to the word of God that a fault is never forgiven by God without all penalty being condoned as well; for manifest and famous examples are found in scripture which, apart from divine tradition, refute this error beyond all question3. Surely the nature of divine justice itself demands that those who, prior to baptism, have failed through ignorance, should be received by God into grace in one manner; but in another manner those who, after once being freed from slavery to sin and to the devil and after receiving the gift of the holy Spirit, have not feared knowingly to violate the temple of God6 and to grieve the holy Spirit7. It also befits the divine clemency not to free us from sins without any satisfaction with the result that, given the opportunity and thinking sins of small importance, we become neg' See for example Lateran council II, canon 15 (see above p. 200); chs. 1,3, 19, 22, 24 Decretals V 39 (Fr 2, 889 ff., 896 ff.). 2 See Rm 13, 1. 3 2 Cor 10, 8; 13, 10. 4 See for example ch.5 V 9 Sext (Fr 2, 1092). 5 See Gn 3, 14-19; Nm 12, 14-15; 20, 11-12; 2 Kg 12, 13-14. 6 See 1 Cor 3, 17. 7 See Eph 4, 30. 709 Cïwa/wt·» Truicntinum — /5i0-/56J 5ιίη<> \7V accepta, peccata leviora putantes, velut iniurii et contumeliosi Spiritui sancto1 in graviora labamur, thesaurizantes nobis iram in die irae3. Procul dubio enim magnopere a peccato revocant, et quasi freno quodam cohercent hae satisfactoriae poenae, cautioresque et vigilantiores in futurum poenitentes efficiunt; medentur quoque peccatorum reliquiis, et vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt. Neque vero securior ulla via in ecclesia Dei unquam existimata fuit ad amovendam imminentem a Domino poenam, quam ut haec poenitentiae opera’ homines cum vero animi dolore frequentent. Accedit ad haec, quod, dum satisfaciendo patimur pro peccatis, Christo lesu, qui pro peccatis nostris satisfecit4, ex quo omnis nostra sufficientia est4, conformes effici­ mur, certissimam quoque inde arrham habentes, quod, si compatimur, et conglorificabimur4. Neque vero ita nostra est satisfactio haec, quam pro peccatis nostris exsolvimus, ut non sit per Christum lesum ; nam qui ex nobis tanquam ex nobis nihil possumus7, eo coopérante, qui nos confortat, omnia possumus8*.Ita non habet homo unde glorietur; sed omnis gloriatio nostra in Christo est8, in quo vivimus10, in quo meremur, in quo sadsfacimus, facientes fructus dignos poenitentiae11, qui ex illo vim habent, ab illo offeruntur Patri, et per illum acceptantur a Patre. Debent ergo sacerdotes Domini, quantum spiritus et prudentia suggesserit, pro qualitate criminum et poenitendum facultate salutares et convenientes satisfactiones iniungere, ne, si forte peccatis conniveant et indulgentius cum poenitentibus agant, levissima quaedam opera pro gravissimis delictis iniungendo, alienorum peccatorum participes efficiantur. Habeant autem prae oculis, ut satisfactio, quam imponunt, non sit tantum ad novae vitae custodiam et infirmitatis medicamentum, sed etiam ad praeteritorum peccatorum vindictam et castigationem; nam claves sacerdotum non ad solvendum dumtaxat, sed et ad ligandum12 concessas etiam antiqui patres et credunt et docent. Nec propterea existimarunt, sacramentum poeni­ tentiae esse forum irae vel poenarum, sicut nemo unquam catholicus sensit, ex huiusmodi nostris satisfactionibus vim meriti et satisfactionis domini nostri lesu Christi vel obscurari, vel aliqua ex parte imminui; quod dum novatores intelligere nolunt, ita optimam poenitentiam novam vitam esse docent ut omnem satisfactionis vim et usum tollant. Cap. IX. De operibus satisfactionis 5 10 is 20 25 30 35 Docet praeterea, tantam esse divinae munificentiae largitatem, ut non solum poenis sponte a nobis pro vindicando peccato susceptis, aut sacer­ dotis arbitrio pro mensura delicti impositis, sed etiam (quod maximum amoris argumentum est) temporalibus flagellis a Deo inflictis et a nobis patienter toleratis apud Deum Patrem per Christum lesum satisfacere *0 valeamus. 1 Cf. Heb 10,29. « Cf. Rm 2,5; Ic 5, 3. ’ Cf. Mt 3,2 et 8; 4,17; 11, 21. 4 Cf. Rm 5,10; 1 Io 2,1-2. 4 Cf. 2 Cor 3, 5. · Cf. Rm 8,17. 7 Cf. 2 Cor 3, 5. ' Cf. Ph 4,13. · Cf. 1 Cor 1,31 ; 2 Cor 10,17; Gal 6,14. 10 Cf. Ac 17,28. u Lc 3, 8; Mt 3, 8. “ Cf. Mt 16,19; 18,18; Io 20, 23. Council of Trent — 1545-1563: Seaton 14 * 709 lectful and insolent towards the holy Spirit1 and fall into more serious faults, storing up anger against ourselves in the day of wrath2. For it is beyond doubt that penances imposed in satisfaction very much deter people from sin, hold them in check by a kind of rein, and make those doing penance more cautious and more watchful for the future; they also heal the remaining effects of sins and, by the practice of the contrary virtues, remove vicious habits acquired by evil living. Nor has any path ever been considered more secure in the church of God for removing the threat of punishment by the Lord than that people should make regular use of these works of penance with genuine sorrow of mind3. Moreover, while by making satisfaction we suffer for our sins, we become like Christ Jesus who made satisfaction for our sins4, and from whom is all our sufficiency5, and we also have a most sure pledge thereby that, if we suffer with him, we shall also be glorified with him6. For this satisfaction which we offer in payment for our sins is not so much ours that it is not also done through Christ Jesus; for we can do nothing of ourselves as of ourselves7; with his cooperation we can do everything in him who strengthens us8. Thus we have nothing of which to boast; but all our boasting is in Christ9, in whom we live10, in whom we merit, in whom we make satisfaction and yield fruits that will benefit repentance11, which have their worth from him, are offered by him to the Father, and through him are accepted by the Father. The priests of the Lord, therefore, as the spirit of prudence shall suggest, must enjoin salutary and appropriate penances in keeping with the type of offence and the ability of the penitent, so as not to become sharers in the sins of others by imposing very light tasks for very serious faults, and perhaps thereby conniving at the sins by acting with too great indulgence towards the penitents. Let them rather bear in mind that the satisfac­ tion they impose should not only be aimed at protecting the new life and at being a remedy against weakness, but also be for the atonement and punishment of past sins; for the ancient fathers believe and teach that the keys were granted to priests not only for releasing but also for binding12. Nor for that reason did they think that the sacrament of penance is a forum of wrath or penalties, just as no Catholic ever supposed that the value of the merit and satisfaction of our lord Jesus Christ was either obscured or in some way diminished as a result of acts of satisfaction on our part. Because the innovators refuse to acknowledge this, they so emphasise that a new life is the best penance as to take away the whole force and practice of satisfaction. Chap. 9, On the works of satisfaction The council further teaches that the abundance of the divine generosity is so great that through Jesus Christ we are able to make satisfaction before the Father not only by penances voluntarily undertaken by us to atone for sin, or those imposed by the judgment of the priest according to the extent of the fault, but also (and this is the greatest proof of love) by the temporal afflictions imposed by God and borne by us with patience. 1 See Heb 10, 29. 2 See Rm 2, 5; Jas 5, 3. 3 See Mt 3, 2 and 8; 4, 17; 11, 21. 4 See Rm 5, 10; 1 Jn 2, 1-2. 5 See 2 Cor 3, 5. 6 See Rm 8, 17. 7 See 2 Cor 3, 5. 8 See Ph 4, 13. 9 See 1 Cor 1, 31 ; 2 Cor 10, 17; Gal 6, 14. 10 See Ac 17, 28. 11 Lk 3, 8; Mt 3, 8. 12 See Mt 16, 19; 18, 18; Jn 20, 23. 710 Cwthum Tndentmum — /5·/5-/5λ.> ScswA7\ Doctrina de sacramento extremae unctionis Visum est autem sanctae synodo, praecedenti doctrinae de poenitentia adiungere ea, quae sequuntur, de sacramento extremae unctionis, quod non modo poenitentiae, sed et totius christianae vitae, quae perpetua 5 poenitentia esse debet, consummativum existimatum est a patribus. Pri­ mum itaque circa illius institutionem declarat et docet, quod clementissimus Redemptor noster, qui servis suis quovis tempore voluit de salutari­ bus remediis adversus omnia omnium hostium tela esse prospectum, quemadmodum auxilia maxima in sacramentis aliis praeparavit, quibus 10 christiani conservare se integros, dum viverent, ab omni graviori spiritus incommodo possint, ita extremae unctionis sacramento finem vitae tanquam firmissimo quodam praesidio munivit. Nam etsi adversarius noster occasiones per omnem vitam quaerat et captet, ut devorare animas nostras quoquo modo possit1, nullum tamen tempus est, quo vehementius ille is omnes suae versutiae nervos intendat ad perdendos nos penitus, et a fidu­ cia etiam, si possit, divinae misericordiae deturbandos, quam cum impen­ dere nobis exitum vitae prospicit. Cap. I. De institutione sacramenti extremae unctiones Instituta est autem sacra haec unctio infirmorum tanquam vere et proprie 20 sacramentum novi testamenti a Christo domino nostro, apud Marcum quidem insinuatum2, per lacobum autem apostolum ac Domini fratrem fidelibus commendatum ac promulgatum. Infirmatur (inquit) quis in vobis? Inducat presbyteros ecclesiae, et orent super eum, ungentes eum oleo in nomine Domini; et oratio fidei salvabit infirmum, et alleviabit eum Dominus, et, si in 25 peccatis sit, dimittentur ei9. Quibus verbis, ut ex apostolica traditione per manus accepta ecclesia didicit, docet materiam, formam, proprium mini­ strum et effectum huius salutaris sacramenti. Intellexit enim ecclesia, materiam esse oleum ab episcopo benedictum; nam unctio aptissime Spiritus sancti gratiam, qua invisibiliter anima aegrotantis inungitur, re30 praesentat ; formam deinde esse illa verba : Per istam unctionem etc. Cap. Π. Dt effectu indus sacramenti Res porro et effectus huius sacramenti illis verbis explicatur: Et oratio fidei salvabit infirmum, et alleviabit eum Dominus; et, si in peccatis sit, dimittentur ei1. Res etenim haec gratia est Spiritus sancti, cuius unctio delicta, si qua sint adhuc expianda ac peccati reliquias abstergit, et aegroti animam alleviat et confirmat, magnam in eo divinae misericordiae fiduciam excitando, qua infirmus sublevatus et morbi ineo ac labores levius fert, et tentationibus daemonis calcaneo insidiantis5 facilius resistit, et sanitatem corporis interdum, ubi saluti animae expedierit, consequitur. 1 40 Cap. III. De ministro buius sacramenti et tempore, quo dari debeat Iam vero, quod attinet ad praescriptionem eorum, qui et suscipere et ministrare hoc sacramentum debent, haud obscure fuit illud etiam in ' Cf. 1 Pt 5, 8. 1 Cf. Mr 6,13. >Ic5,14-15. ‘ Tc 5,15. » Cf. Gn 3,15. * 710 Council of Trent — 1545—If63: Session 14 Teaching on the sacrament of last anointing The holy council, however, decided to attach to the above teaching on penance the following points about the sacrament of last anointing, which was regarded by the fathers as the final complement not only of penance but also of the whole Christian life, which ought to be an ever continuing penance. So, first of all, it states its teaching about that sacrament’s institution. Our most merciful Re­ deemer wished provision to be made for his servants of salutary remedies against all the darts of all enemies for every occasion in life. Just as he has prepared by other sacraments very important supports by which Christians may be able to keep themselves safe from all the more serious spiritual disquiets during their lifetime, so likewise by the sacrament of last anointing he has guarded the end of life by a very strong defence. For though our adversary seeks and seizes opportunities through the whole of life of finding ways to devour our souls1, yet there is no time at which he draws more strongly on every shred of his skill to destroy us utterly, and to deprive us, if he can, of our confidence in the divine mercy, than when he sees that our departure from life is at hand. Chap. I. On the institution of the sacrament of last anointing This holy anointing of the sick was instituted as a true and proper sacrament of the new Testament by Christ our Lord, as is suggested in Mark’s gospel2, and recommended and announced to the faithful through James, the apostle and brother of the Lord. He says: Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer offaith will save the sick person and the Lord will raise him up; and if he has committed sins, he will be forgiven3. By these words, as the church has learned by an apostolic tradition that has been handed on, he is teaching the matter, the form, the official minister and the effect of this sacrament. The church has understood the matter to be oil blessed by a bishop, for anointing very fittingly manifests the grace of the holy Spirit by which the soul of the sick person is invisibly anointed; and, finally, that the form is the words, By this anointing etc. Chap. 2. On the effect of this sacrament Moreover the reality and effect of this sacrament is explained in the words: And the prayer offaith will save the sick person, and the Lord will raise him up; and if he has committed sins, he will be forgiven4. For the reality is the grace of the holy Spirit, whose anointing takes away sins, if there are any still to be expiated, and the remains of sin, and comforts and strengthens the soul of the sick person, by arousing in him great trust in the divine mercy; supported by this the sick person bears more lightly the inconveniences and trials of his illness, and resists more easily the temptations of the devil who lies in wait for his heel5; and sometimes he regains bodily health when it is expedient for the salvation of his soul. Chap. 3. On the minister of this sacrament and the time at which it ought to be given The words quoted above also give a very clear rule about those who should receive and those who should administer this sacrament. For they show that the 1 See 1 Pt 5, 8. 2 See Mk 6, 13. 3 Jas 5, 14-15. 4 Jas 5, 15. 5 See Gn 3, 15. 711 Concilium Trulenimuni — M4S-/Î63· Sessio.\Ί\' verbis praedictis traditum. Nam et ostenditur illic, proprios huius sacra­ menti ministros esse ecclesiae presbyteros quo nomine eo loco non aetate seniores aut primores in populo intelligendi veniunt, sed aut episcopi aut sacerdotes1 ab ipsis rite ordinati per impositionem manuum presbyterii2. Declaratur etiam, esse hanc unctionem infirmis adhibendam, illis vero praesertim, qui tam periculose decumbunt, ut in exitu vitae constituti videantur, unde et sacramentum exeuntium nuncupatur. Quod si infirmi post susceptam hanc unctionem convaluerint, iterum huius sacramenti subsidio iuvari poterunt, quum in aliud simile vitae discrimen inciderint. Quare nulla ratione audiendi sunt, qui contra tam apertam et dilucidam apostoli lacobi sententiam docent, hanc unctionem vel figmentum esse humanum, vel ritum a patribus acceptum, nec mandatum Dei nec pro­ missionem gratiae habentem ; et qui illam iam cessasse asserunt, quasi ad gratiam curationum dumtaxat in primitiva ecclesia referenda esset ; et qui dicunt, ritum et usum, quem sancta Romana ecclesia in huius sacramenti administratione observat, lacobi apostoli sententiae repugnare, atque ideo in alium commutandum esse; et denique, qui hanc extremam unc­ tionem a fidelibus sine peccato contemni posse affirmant. Haec enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis. Nec profecto ecclesia Romana, aliarum omnium mater et magistra, aliud in hac administranda unctione (quantum ad ea, quae huius sacramenti substan­ tiam perficiunt) observat, quam quod beatus lacobus praescripsit. Neque vero tanti sacramenti contemptus absque ingenti scelere et ipsius Spiritus sancti iniuria esse posset. s 10 is 20 Haec sunt, quae de poenitentiae et extremae unctionis sacramentis sane- 25 ta haec oecumenica synodus profitetur et docet, atque omnibus christifidelibus credenda et tenenda proponit. Sequentes autem canones invio­ labiliter servandos esse tradit, et asserentes contrarium perpetuo damnat et anathematizat. Canones de sanctissimo poenitentiae sacramento 30 1. Si quis dixerit, in catholica ecclesia poenitentiam non esse vere et pro­ prie sacramentum pro fidelibus, quoties post baptismum in peccata labuntur, ipsi Deo reconciliandis a Christo domino nostro institutum : a. s. 2. Si quis sacramenta confundens, ipsum baptismum poenitentiae sacra­ mentum esse dixerit, quasi haec duo sacramenta distincta non sint, atque ss ideo poenitentiam non recte secundam post naufragium tabulam appellari : a. s. 3. Si quis dixerit, verba illa domini Salvatoris : Accipite Spiritum sanc­ tum : quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt2, non esse intelligenda de potestate remittendi et retinendi peccata in «o sacramento poenitentiae sicut ecclesia catholica ab initio semper intellexit : 1 Cf. c. 3 D. XCV (Fr 1, 332). 1 1 Tm 4,14. ’ Io 20, 22-23. Council of Trent — /545 /56J; Semnn 14 * 711 proper ministers of this sacrament are “presbyters” of the church, and by this title in the text are to be understood, not the elders or leading figures among the people, but either bishops or priests1 duly ordained by them by the laying on of hands of the presbyteratez. It is also stated that this anointing is to be used for the sick, in particular those who are so dangerously ill that they seem to be about to depart from life; and consequently it is also called the sacrament of the depart­ ing. If the sick persons should recover after receiving the anointing, they may be helped again by the support of this sacrament when they incur another similar risk to life. Hence there is no reason to listen to those who teach, against the open and clear meaning of the apostle James, that this anointing is either a human fabrication or a rite received from the fathers which includes neither a command from God nor a promise of grace; nor to those who assert that it has now ceased, as though it belonged only to the grace of healings in the primitive church; nor to those who say that the rite and usage observed by the holy Roman church in the administration of this sacrament are at odds with the statement of the apostle James, and so should be changed to something else; nor, finally, to those who declare that this final anointing can, without sin, be treated as negligible by the faithful. For all these views are very clearly in conflict with the clear words of this leading apostle. Indeed, in administering this anointing the Roman church, mother and mistress of all others, only does (in matters which constitute the substance of this sacrament) what the blessed James prescribed. Nor, indeed, could there be any slighting of so great a sacrament without immense impiety and an insult to the holy Spirit himself. These are the truths concerning the sacraments of penance and last anointing which this holy ecumenical council openly confesses, teaches and proposes to all Christ’s faithful to be believed and maintained. And it gives the following canons to be kept without alteration, condemning under anathema for all time those who hold the contrary. Canons concerning the most holy sacrament of penance 1. If anyone says that in the catholic church penance is not truly and properly a sacrament instituted by Christ the Lord for the reconciliation of the faithful to God himself, as often as they fall into sins after baptism: let him be anathema. 2. If anyone confuses the sacraments, by saying that baptism is itself the sacrament of penance, as if these two sacraments were not distinct, and therefore penance is not rightly named a second plank after shipwreck: let him be anathema. 3. If anyone says that those words of the Lord and Saviour, Receive the holy Spirit; ifyou forgive the sins ofany, they are forgiven; ifyou retain the sins of any, they are retained?, are not to be understood to refer to the power of forgiving and retaining sins in the sacrament of penance, as the catholic church has always from the beginning understood them; but in opposition to the institution of this ’ See ch. 3 D. XCV (Fr 1, 332). 2 1 Tm 4, 14. 3 Jn 20, 22-23. 712 5 10 15 20 25 30 35 40 Concilium Tndcntmum— l54S-t56d: Snsio \l\' detorserit autem contra institutionem huius sacramenti ad auctoritatem praedicandi evangelium: a. s. 4. Si quis negaverit, ad integram et pertectam peccatorum remissionem requiri tres actus in poenitente quasi materiam sacramenti poenitentiae, videlicet contritionem, confessionem et satisfactionem, quae tres poeni­ tentiae partes dicuntur; aut dixerit, duas tantum esse poenitentiae partes, terrores scilicet incussos conscientiae agnito peccato, et fidem conceptam ex evangelio vel absolutione, qua credit quis sibi per Christum remissa peccata : a. s. 5. Si quis dixerit, eam contritionem, quae paratur per discussionem, collectionem et detestationem peccatorum, qua quis recogitat annos suos in amaritudine animae suae1, ponderando peccatorum suorum gravitatem, multitudinem, foeditatem, amissionem aeternae beatitudinis et aeternae damnationis incursum, cum proposito melioris vitae, non esse verum et utilem dolorem, nec praeparare ad gratiam, sed facere hominem hypo­ critam et magis peccatorem; demum illam esse dolorem coactum, et non liberum ac voluntarium: a. s. 6. Si quis negaverit, confessionem sacramentalem vel institutam vel ad salutem necessariam esse iure divino; aut dixerit, modum secrete con­ fitendi soli sacerdoti, quem ecclesia catholica ab initio semper observavit et observat, alienum esse ab institutione et mandato Christi, et inventum esse humanum : a. s. 7. Si quis dixerit, in sacramento poenitentiae ad remissionem pecca­ torum necessarium non esse iure divino confiteri omnia et singula peccata mortalia, quorum memoria cum debita et diligenti praemeditatione habeatur, etiam occulta, et quae sunt contra duo ultima decalogi praecepta, et circunstantias, quae peccati speciem mutant; sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem, et olim observatam fuisse tantum ad satisfactionem canonicam imponendam ; aut dixerit, eos, qui omnia peccata confiteri student, nihil relinquere velle divinae misericordiae ignoscendum; aut demum non licere confiteri peccata venialia: a. s. 8. Si quis dixerit, confessionem omnium peccatorum, qualem ecclesia servat, esse impossibilem, et traditionem humanam a piis abolendam; aut ad eam non teneri omnes et singulos utriusque sexus christifideles iuxta magni concilii Lateranensis constitutionem semel in anno2, et ob id suadendum esse christifidelibus, ut non confiteantur tempore quadra­ gesimae: a. s. 9. Si quis dixerit, absolutionem sacramentalem sacerdotis non esse actum iudicialem, sed nudum ministerium pronunciandi et declarandi remissa esse peccata confitenti, modo tantum credat se esse absolutum, aut sacerdos non serio, sed ioco absolvat; aut dixerit non requiri con­ fessionem poenitentis, ut sacerdos ipsum absolvere possit: a. s.3 1 Cf. Is 38,15. 1 Cone. Lat. IV, c. 21 (v. supra p. 245). * Super hunc canonem, qui secundum regulas grammaticae sensum obvium non habet, v. CT VH 358 n. 3. Council of Trent — IS45-IJ63: Session 14 * 712 sacrament, twists their meaning to authority to preach the gospel: let him be anathema. 4. If anyone denies that, for the full and complete forgiveness of sins, three acts are required in the penitent to form as it were the matter of the sacrament of penance: namely, contrition, confession and satisfaction, which are called the three parts of penance; or says there are only two parts of penance, namely, terrors afflicting the conscience once sin is acknowledged, and faith arising from the gospel or from the absolution, with which a person believes that his sins have been forgiven through Christ: let him be anathema. 5. If anyone says that contrition, prepared for by means of examination, recapitulation and formal renunciation of sins, in which one reflects over one’s years in bitterness of soul1, by weighing up the seriousness, great number and foulness of one’s sins, the loss of eternal happiness and the onset of eternal damnation, while determining to lead a better life, is not true and useful sorrow and does not prepare for grace, but makes a person a hypocrite and even more of a sinner; and further, that such sorrow is forced and not freely willed: let him be anathema. 6. If anyone denies that the institution of sacramental confession or its necessity for salvation are from divine law; or asserts that the manner of confessing secretly to a priest alone, which the catholic church has always observed from the beginning and still observes, is foreign to the institution and command of Christ and is a human invention: let him be anathema. 7. If anyone says that for the forgiveness of sins in the sacrament of penance it is not necessary by divine law to confess each and all mortal sins which are remembered after due and careful reflection, even secret sins and those against the last two commandments of the Decalogue, together with circumstances which change the character of the sin; but that confession of this kind is useful only for the instruction and consolation of the penitent, and was in past times observed only for the imposition of a canonical satisfaction; or says that those who make an effort to confess all their sins wish to leave nothing for the divine mercy to pardon; or, finally, that it is not permitted to confess venial sins: let him be anathema. 8. If anyone says that the confession of all sins, in the form the church preserves, is impossible and should be abolished by devout persons as a human tradition ; or that each and all of Christ’s faithful of either sex are not bound to it once a year, in accordance with the constitution of the great Lateran council2; and that consequently Christ’s faithful should be persuaded not to confess during the Lenten season: let him be anathema. 9. If anyone says that sacramental absolution by a priest is not a judicial act, but a mere ministry of pronouncing and declaring to the penitent that his sins are forgiven, so long as he simply believes that he is released from them; and this even when the priest does not absolve seriously but in jest; or says that confes­ sion is not required on the part of the penitent for a priest to be able to absolve him: let him be anathema.3 1 See Is 38, 15. 2 Lateran council IV, constitution 21 (see above p. 245). 5 On this canon, which has no obvious grammatical sense, see CT VII 358 n. 3. 713 Concilium Tndentinxm — l54i-l56J: Sento \l\ 10. Si quis dixerit, sacerdotes, qui in peccato mortali sunt, potestatem ligandi et solvendi non habere; aut non solos sacerdotes esse ministros absolutionis, sed omnibus et singulis christifidelibus esse dictum: Quae­ cunque ligaveritis super terram, erunt ligata et in coelo, et quaecunque solveritis super terram, erunt soluta et in coelo1; et : Quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt2, quorum verborum virtute quilibet absolvere possit peccata, publica quidem per correptionem duntaxat, si correptus acquieverit, secreta vero per spontaneam confessionem : a. s. 11. Si quis dixerit, episcopos non habere ius reservandi sibi casus, nisi quoad externam politiam, atque ideo casuum reservationem non prohibere, quominus sacerdos a reservatis vere absolvat: a. s. 12. Si quis dixerit, totam poenam simul cum culpa remitti semper a Deo, satisfactionemque poenitendum non esse aliam quam fidem, qua apprehendunt Christum pro eis satisfecisse: a. S13. Si quis dixerit, pro peccatis, quoad poenam temporalem, minime Deo per Christi merita satisfieri poenis ab eo inflictis et patienter toleratis vel a sacerdote iniunctis, sed neque sponte susceptis, ut ieiuniis, orationi­ bus, elemosynis, vel aliis etiam pietatis operibus, atque ideo optimam poenitentiam esse tantum novam vitam : a. s. 14. Si quis dixerit, satisfactiones, quibus poenitentes per Christum lesum peccata redimunt, non esse cultus Dei, sed traditiones hominum, doctrinam de gratia, et verum Dei cultum atque ipsum beneficium mortis Christi obscurantes: a. s. 15. Si quis dixerit, claves ecclesiae esse datas tantum ad solvendum, non etiam ad ligandum, et propterea sacerdotes, dum imponunt poenas confitentibus, agere contra finem clavium et contra institutionem Christi; et fictionem esse, quod virtute clavium sublata poena aeterna, poena temporalis plerunque exsolvenda remaneat: a. s. 5 io is 20 25 Canones de sacramento extremae unctionis 1. Si quis dixerit, extremam unctionem non esse vere et proprie sacra- 30 mentum a Christo domino nostro institutum3 et a beato lacobo apostolo promulgatum4, sed ritum tantum acceptum a patribus, aut figmentum humanum : a. s. 2. Si quis dixerit, sacram infirmorum unctionem non conferre gratiam, nec remittere peccata, nec alleviate infirmos, sed iam cessasse, quasi olim 35 tantum fuerit gratia curationum: a. s. 3. Si quis dixerit, extremae unctionis ritum et usum, quem observat sancta Romana ecclesia, repugnare sententiae beati lacobi apostoli, ideoque eum mutandum, posseque a christianis absque peccato contemni: a. s. 40 4. Si quis dixerit, presbyteros ecclesiae, quos beatus lacobus adducen­ dos esse ad infirmum inungendum hortatur, non esse sacerdotes ab epi­ scopo ordinatos, sed aetate seniores in quavis communitate, ob idque proprium extremae unctionis ministrum non esse solum sacerdotem: a. s. »Mtl8,18. 1 Io 20, 23. » Cf. Mr 6,13. « Cf. Ic 5,14-15. Council of Trent li4f-lJ63 Session hl * 713 10. It anyone says that priests who are in mortal sin have not the power of binding and loosing; or that priests are not the only ministers of absolution, because Christ said to each and all of the faithful: Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven' ; and, If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained2; and that by these words anyone has power to absolve from sins, from public ones by reproof, provided that the reproved person consents, and from secret ones by a voluntary confession: let him be anathema. 11. If anyone says that bishops have no right to reserve cases to themselves, except for reasons of public order, and that therefore reservation of cases does not prevent a priest from truly absolving from reserved sins: let him be anathema. 12. If anyone says that the entire punishment is always remitted by God along with the sin, and that the satisfaction made by penitents is nothing else but the faith by which they grasp that Christ has made satisfaction on their behalf: let him be anathema. 13. If anyone says that, for temporal punishment for sins, no satisfaction at all is made to God, through the merits of Christ, by the sufferings imposed by God and patiently borne; or by the penances enjoined by a priest; or, further, by those voluntarily undertaken such as fasts, prayers, almsgiving or other addi­ tional works of devotion; and consequently that the best penance is only a new life: let him be anathema. 14. If anyone says that the satisfactions by which penitents atone for their sins through Jesus Christ are not acts of worship of God, but are human traditions which obscure the teaching on grace, the true worship of God and the very benefit of the death of Christ: let him be anathema. 15. If anyone says that the keys have been given to the church only for loosing and not also for binding; and that, consequently, when priests impose penalties on those who confess, they are acting contrary to the purpose of the keys and to the institution of Christ; and that it is a fiction that, after eternal punishment has been taken away by the power of the keys, there often remains temporal punishment to be discharged: let him be anathema. Canons concerning the sacrament of last anointing 1. If anyone says that last anointing is not truly and properly a sacrament instituted by Christ our Lord3 and made known by blessed James the apostle4, but is only a rite received from the fathers or a human invention: let him be anathema. 2. If anyone says that the holy anointing of the sick does not confer grace, nor remit sins, nor soothe sick persons, but has now ceased because it was only a grace of healing of a past age: let him be anathema. 3. If anyone says that the rite and usage of last anointing which the holy Roman church observes do not agree with what the blessed apostle James meant, and so ought to be changed; and that they can without sin be regarded as negligible by Christ’s faithful: let him be anathema. 4. If anyone says that the presbyters of the church who, as blessed James enjoins, should be brought in to anoint the sick person, are not priests who have been ordained by a bishop, but the elders in any community; and that on that account the proper minister of last anointing is not exclusively a priest: let him be anathema. 1 Mt 18, 18. 2 Jn 20, 23. 3 See Mk 6, 13. 4 See Jas 5, 14-15. 714 Concilium Tndenitriurn — IS45-15bJ: Semo \l\ Decretum de reformatione Prooemium 5 10 is 20 Cum proprie episcoporum munus sit, subditorum omnium vitia redar­ guere1, hoc illis praecipue cavendum erit, ne clerici, praesertim ad animarum curam constituti, criminosi sint, neve inhonestam vitam ipsis conniventibus ducant. Nam si eos pravis et corruptis moribus esse per­ mittant, quo pacto laicos de ipsorum vitiis redarguent2, qui uno ab eis sermone convinci possent, quod clericos ipsis patiantur esse deteriores? Qua etiam libertate laicos corripere poterunt sacerdotes, cum tacite sibi ipsi respondeant, eadem se admisisse, quae corripiunt?3 Monebunt propterea episcopi suos clericos, in quocunque ordine fuerint, ut conversatione, sermone et scientia commisso sibi Dei populo praeeant, memores eius, quod scriptum est: Sancit estote, qtàa et ego sanctus sum *. Et iuxta Apostoli vocem: Nemini dent ullam offensionem, ut non vituperetur ministerium eorum sed in omnibus exhibeant se sicut ministros Dei3, ne illud prophetae dictum impleatur in eis: Sacerdotes Dei contaminant sancta, et reprobant legem3. Ut autem ipsi episcopi id liberius exequi, ac quoquam praetextu desuper impediri nequeant, eadem sacrosancta oecumenica et generalis Tridentina synodus, praesidentibus in ea eisdem apostolicae sedis legato et nunciis, hos, qui sequuntur, canones statuendos et decernendos duxit. Canon /> Cum honestius ac tutius sit subiecto, debitam praepositis obedientiam impendendo, in inferiori ministerio deservire, quam cum praepositorum scandalo graduum altiorum appetere dignitatem, ei, cui ascensus ad sacros 25 ordines a suo praelato ex quacunque causa, etiam ob occultum crimen, quomodolibet, etiam extraiudicialiter, fuerit interdictus, aut qui a suis ordinibus seu gradibus vel dignitatibus ecclesiasticis fuerit suspensus, nulla contra ipsius praelati voluntatem concessa licentia de se promoveri faciendo, aut ad priores ordines, gradus, dignitates sive honores restitutio 30 suffragetur. Canon II Et quoniam nonnulli episcopi ecclesiarum, quae in partibus infidelium consistunt, clero carentes et populo christiano, cum fere vagabundi sint et permanentem sedem non habeant, non quae lesu Christi, sed alienas 35 oves inscio proprio pastore quaerentes, dum per hanc sanctam synodum se pontificalia officia in alterius dioecesi, nisi de loci ordinarii expressa licentia, et in personas eidem ordinario subtectas tantum exercere pro­ hibitos vident*7, in legis fraudem et contemptum quasi episcopalem cathe1 Editiones decretorum dividunt hoc decretum in capita, non in canones. 1 3 « 7 Cf. cone. Lat. TV, c. 7 (v. supra p. 237). 1 Cf. 1 Cor 9,27. Cf. Hieronymus, Comm, in ep. ad Titum 1, 6 (PL 26, 598), c. 6 D. XXV (Fr 1, 94). Lv 11,44; 19,2. 3 2 Cor 6, 3-4. ' Cf. Ez 22, 26 ; Sph 3, 4. Sess. VI c. 5 de ref. (v. supra p. 683). Council of Trent — 1545-1563: Session 14 * 714 Decree on reform Introduction Since it is properly the office of bishops to reprove the faults of all subjects1, they must take particular care not to acquiesce if clerics, especially those appointed to the pastoral care of souls, are guilty of leading unworthy lives. For if they pass over their irregular and corrupt practices, how can they rebuke the laity for their vices1 2 when they could be confounded by one word from the latter for permit­ ting clerics to be much worse than they? And how free will priests be to correct laity, when these can quietly answer that the priests have themselves behaved in the very way they are reproving?34Bishops will therefore charge their clerics, of whatever rank they may be, to give a lead in their conduct, speech and learning to the people of God entrusted to them, and to be mindful of what scripture says : Be holy, for I am holy *. And, as the Apostle says, let them put no obstacle in anyone's way, so that no fault may be found with their ministry, but rather commend themselves in every way as servants of GocP, lest that saying of the prophet find fulfilment in them: The priests of God profane what is sacred and reject the lawb. That the bishops may be able to carry this out more freely, and not be encumbered by any pretext whatever, the same holy ecumenical and general council of Trent, with the same legate and nuncios of the apostolic see presiding over it, has decided that the canons which follow should be set down and decreed. Canon Γ It is more honourable and safe for a subject, by rendering due obedience to those in charge, to serve in a ministry of lower rank than to seek the dignity of higher ranks to the scandal of superiors. Hence, in the case of anyone who has been forbidden by his own prelate to advance to holy orders, for whatever reason, including some secret misdeed, and by whatever process even a non-judicial one; and of anyone who has been suspended from his ecclesiastical orders or grades or honours; no permission granted against the will of his prelate to have limself advanced to orders, or for restitution of previous orders or grades or honours or dignities, shall have any force. Canon 2 Some bishops of churches which are in the territories of unbelievers, lacking any clergy or Christian people, are in a sense wanderers with no fixed place of residence who are in search not of what belongs to Jesus Christ but of the sheep of another shepherd without his knowing it; and these see themselves forbidden by this holy council from exercising pontifical functions in another’s diocese, except by the express permission of the local ordinary and only with regard to persons subject to the same ordinary . So, in deceit and in contempt of the law, they brazenly choose a fictitious episcopal seat in a place where there is no 1 The printed editions of the decrees divide this decree into chapters, not into canons. 1 See Lateran council IV, constitution 7 (see above p. 237). 2 See 1 Cor 9, 27. ' See Jerome, Comm, in ep. ad Titum (Commentary on the letter to Titus) 1, 6 (PL 26, 598); ch. 6 D. XXV (Fr 1, 94). 4 Lv 11, 44; 19, 2. 5 2 Cor 6, 3-4. 6 See Ez 22, 26; Zp 3, 4. Session 6, chapter 5 on reform (see above p. 683). 715 Concilium Tndcittmuni — /Î45-/Î6J. Scsmo A7V dram in loco nullius dioecesis sua temeritate eligunt, et quoscunque ad se venientes, etiam si suorum episcoporum seu praelatorum literas commendatitias non habeant, clericali caractère insignire, et ad sacros etiam pres­ byteratus ordines promovere praesumunt, quo plerunque fit, ut minus idonei et rudes ac ignari, et qui a suo episcopo tanquam inhabiles et 5 indigni reiecti fuerint, ordinati nec divina officia peragere, nec ecclesiastica sacramenta recte valeant ministrare: nemo episcoporum, qui titulares vocantur, etiam si in loco nullius dioecesis, etiam exempto, aut aliquo monasterio cuiusvis ordinis resederint aut moram traxerint, vigore cuius­ vis privilegii sibi de promovendo quoscunque ad se venientes pro tempore io concessi, alterius subditum, etiam praetextu familiaritatis continuae commensalitatis suae, absque sui proprii praelati expresso consensu aut literis dimissoriis ad aliquos sacros aut minores ordines vel primam tonsuram promovere seu ordinare valeat. Contrafaciens ab exercitio pontificalium per annum, taliter vero promotus ab executione ordinum sic susceptorum, is donec suo praelato visum fuerit, ipso iure sint suspensi. Caw» III Episcopus quoscunque suos clericos, praesertim in sacris constitutos, absque suo praecedenti examine et commendatitiis literis quacunque auctoritate promotos, licet tanquam habiles ab eo, a quo ordinati sunt, 20 probatos, quos tamen ad divina officia celebranda seu ecclesiastica sacra­ menta ministranda minus idoneos et capaces repererit, a susceptorum ordinum exercitio ad tempus, de quo ei videbitur, suspendere, et illis, ne in altari aut aliquo ordine ministrent, interdicere possit. Canon IV 25 Omnes ecclesiarum praelati1, qui ad corrigendos subditorum excessus diligenter intendere debent, et a quibus nullus clericus per huius sanctae synodi statuta cuiusvis privilegii praetextu tutus censetur, quominus iuxta canonicas sanctiones visitari, puniri et corrigi possit, si in ecclesiis suis resederint, quoscunque saeculares clericos, qualitercunque exemptos, qui 30 alias suae iurisdictioni subessent, de eorum excessibus, criminibus et delictis, quoties et quando opus fuerit, etiam extra visitationem, tanquam ad hoc apostolicae sedis delegati, corrigendi et castigandi facultatem habeant2: quibuscunque exemptionibus, declarationibus, consuetudini­ bus, sententiis, iuramentis, concordiis, quae suos tantum obligent auc- 35 tores, ipsis clericis, ac eorum consanguineis, capellanis, familiaribus, procuratoribus, et aliis quibuslibet, ipsorum exemptorum contemplatione et intuitu minime suffragantibus. Canon V Insuper, cum nonnulli, qui sub praetextu, quod super bonis et rebus ac J.· Scssio .XXI delectu admitti, qui variis artibus ac fallaciis confingunt, se beneficium ecclesiasticum aut etiam idoneas facultates obtinere: statuit sancta synodus, ne quis deinceps clericus saecularis, quamvis alias sit idoneus moribus, scientia et aetate, ad sacros ordines promoveatur, nisi prius legitime constet, eum beneficium ecclesiasticum, quod sibi ad victum honeste s sufficiat, pacifice possidere. Id vero beneficium resignare non possit, nisi facta mentione, quod ad illius beneficii titulum sit promotus; neque ea resignatio admittatur, nisi constito, quod aliunde vivere commode possit, et aliter facta resignatio nulla sit. Patrimonium vero vel pensionem obtinentes ordinari posthac non possint nisi illi, quos episcopus iudica- 10 verit assumendos pro necessitate vel commoditate ecclesiarum suarum, eo quoque prius perspecto, patrimonium illud vel pensionem vere ab eis obtineri taliaque esse, quae eis ad vitam sustentandam satis sint. Atque illa deinceps sine licentia episcopi alienari aut exstingui vel remitti nulla­ tenus possint, donec beneficium ecclesiasticum sufficiens sint adepti, vel is aliunde habeant, unde vivere possint, antiquorum canonum poenas1 super his innovando. Canon III Cum beneficia ad divinum cultum atque ecclesiastica munia obeunda sint constituta: ne qua in parte minuatur divinus cultus, sed ei debitum omni- 20 bus in rebus obsequium praestetur, statuit sancta synodus, in ecclesiis tam cathedralibus quam collegiatis, in quibus nullae sunt distributiones quo­ tidianae vel ita tenues, ut verisimiliter negligantur, tertiam partem fruc­ tuum et quorumcumque proventuum et obventionum, tam dignitatum quam canonicatuum, personatuum, portionum et officiorum, separari 25 debere et in distributiones quotidianas converti, quae inter dignitates obtinentes et ceteros divinis interessentes proportionabiliter iuxta divi­ sionem ab episcopo, etiam tamquam apostolicae sedis delegato, in ipsa prima fructuum deductione faciendam dividantur, salvis tamen consue­ tudinibus earum ecclesiarum, in quibus non residentes seu non servientes 30 nihil vel minus tertia parte percipiunt. Non obstantibus exemptionibus et aliis consuetudinibus, etiam immemorabilibus, et appellationibus qui­ buscumque. Crescenteque non servientium contumacia liceat, contra eos procedere iuxta iuris ac sacrorum canonum2 dispositionem. Canon IV 35 Episcopi, etiam tamquam apostolicae sedis delegati, in omnibus ecclesiis parochialibus vel baptismalibus, in quibus populus ita numerosus sit, ut unus rector non possit sufficere ecclesiasticis sacramentis ministrandis et cultui divino peragendo: cogant rectores vel alios, ad quos pertinet, sibi tot sacerdotes ad hoc munus adiungere, quot sufficiant ad sacramenta 40 exhibenda et cultum divinum celebrandum. In iis vero, in quibus ob locorum distantiam sive difficultatem parochiani sine magno incommodo ad percipienda sacramenta et divina officia audienda accedere non possunt,*III 1 Cf. conc. Lat. III, c. 5 (v. supra p. 214); cc. 4,16 ct 23 X. ΠΙ 5 (Fr 2, 465, 469, 474); c. 38 III 4 in Vl° (Fr 2, 1032). Cf. cc. 16-17 X. III 4 (Fr 2, 464). Council of Trent — 1545-1 56Jr Scwon 21 * 729 pretend by various tricks and deceits that they possess a church benefice or have sufficient means of their own. Hence the holy council lays down that in future no secular clerk should be advanced to holy orders, however suitable he may otherwise be in character, learning and age, until it is first legally established that he has unchallenged tenure of a church benefice sufficient for respectable living. And he may not resign that benefice without a declaration that he was ordained with that benefice as his title; his resignation is not to be accepted unless there is proof that he can live comfortably by other means, and without it his resignation is null. Henceforth those possessing a patrimony or pension may only be ordained if the bishop judges they should be accepted for the need and welfare of his churches, and has first ensured that they really possess a patrimony or pension and that these are sufficient to support them. And these incomes may not thereafter be alienated or cancelled or diminished without the bishop’s permission, until they have acquired an adequate church benefice or have some other means of support; the penalties of the ancient canons1 about these matters being hereby renewed. Canon 3 Church benefices were instituted to provide divine worship and other ecclesiasdeal offices. Hence, so that divine worship may in no way be weakened, but rather that due attention be paid to it in every way, the holy council enacts as follows. In both cathedral and collegiate churches where there are no daily allocations, or such small ones that they can really count for nothing, a third of the income and of all revenue and proceeds from higher dignities, canonries, minor dignities, portions and offices is to be set aside and converted into daily allocations; these are to be divided proportionally among those with dignides and others taking part in divine service according to shares laid down at the first partition of revenues by the bishop, acting even as delegate of the apostolic see; this without prejudice to the customs of those churches where those not resident or not officiating receive nothing or less than a third; and all exemptions and other customs, however immemorial, and appeals of all kinds, are to be over­ ruled. And should any obstinacy persist on the part of those not officiating, proceedings may be taken against them according to the stipulations of the law and the holy canons2. Canon 4 In all churches of parish or baptismal status, where the people are so numerous that the rector cannot by himself meet the demands of administering the sacra­ ments of the church and conducting divine worship, bishops acting even as delegates of the apostolic see are to compel rectors or others responsible to add to their staff as many priests as may be necessary to maintain the sacraments and celebrate divine worship. But in parishes where parishioners can only come to receive the sacraments and attend divine offices with great inconvenience, because of distance or inaccessibility, new parishes may be founded, even 1 See Lateran council III, canon 5 (see above p. 214); chs. 4, 16 and 23 Decretals III 5 (Fr 2, 465, 469, 474); ch. 38 III 4 Sext (Fr 2, 1032). 2 See chs. 16-17 Decretals III 4 (Fr 2, 464). 730 CandUmn Iridentmum— Setsio Χ.\Ί novas parochias, etiam invitis pastoribus, iuxta formam constitutionis Alexandri III, quae incipit Ad audientiam1, constituere possint. Illis autem sacerdotibus, qui de novo erunt ecclesiis noviter erectis praeficiendi, competens assignetur portio arbitrio episcopi ex fructibus ad ecclesiam s matricem quomodocumque pertinentibus. Et, si necesse fuerit, compellere possit populum ea subministrare, quae sufficiant ad vitam dictorum sacer­ dotum sustentandam, quacumque reservatione generali vel speciali vel affectione super dictis ecclesiis non obstantibus. Neque huiusmodi ordina­ tiones et erectiones possint tolli nec impediri ex quibuscumque provisioni10 bus, etiam vigore resignationis, aut quibusvis aliis derogationibus vel suspensionibus. Canon Pf Ut etiam ecclesiarum status, ubi sacra Deo officia ministrantur, ex digni­ tate conservetur, possint episcopi, etiam tamquam apostolicae sedis is delegati, iuxta formam iuris, sine tamen praeiudicio obtinentium, facere uniones perpetuas12 quarumcumque ecclesiarum parochialium et baptismalium et aliorum beneficiorum, curatorum vel non curatorum, cum curatis, propter earum paupertatem et in ceteris casibus a iure permissis, etiam si dictae ecclesiae vel beneficia essent generaliter vel specialiter 20 reservata aut qualitercumque affecta. Quae uniones etiam non possint revocari nec quoquo modo infringi vigore cuiuscumque provisionis, etiam ex causa resignationis aut derogationis aut suspensionis. Canon VI Quia illitterati et imperiti parochialium ecclesiarum rectores sacris minus 25 apti sunt officiis3, et alii propter eorum vitae turpitudinem potius destru­ unt quam aedificant; episcopi, etiam tamquam apostolicae sedis delegati, eisdem illitteratis et imperitis, si alias honestae vitae sint, coadiutores aut vicarios pro tempore deputare partemque fructuum eisdem pro sufficienti victu assignare vel aliter providere possint, quacumque appellatione et so exemptione remota. Eos vero, qui turpiter et scandalose vivunt4, postquam praemoniti fuerint, coerceant ac castigent, et, si adhuc incorrigibiles in sua nequitia perseverent, eos beneficiis iuxta sacrorum canonum institu­ tiones, exemptione et appellatione quacumque remota, privandi faculta­ tem habeant. 35 Canon VII Cum illud quoque valde curandum sit, ne ea, quae sacris ministeriis dicata sunt, temporum iniuria obsolescant et ex hominum memoria excidant: episcopi, etiam tamquam apostolicae sedis delegati, transferre possint beneficia simplicia, etiam iuris patronatus, ex ecclesiis, quae vetustate vel «o alias collapsae sint et ob eorum inopiam nequeant instaurari, vocatis iis, 1 c. 3 X. Ill 43 (Fr 2, 652). s Cf. cone. Lat. V, sess. IX (v. supra p. 617, 14-18); cone. Trid., sess. XIV c. 9 de ref. (v. supra p. 717). 1 Cf. c. 1 D. XXXVI; c. 1 D. XXXVHI (Fr 1,133 et 141) et al. 4 Cf. cone. Lat. IV, cc. 14,15, 16 (v. supra pp. 242-243). Council of Trent /545 - / 56J: Session 21 * 730 against the will of pastors, according to the form given in the constitution of Alexander III beginning Ad audientiam'. And the priests who are for the first time assigned to the charge of newly erected churches must be allotted, at the discretion of the bishop, an adequate share of revenues belonging in any way to the mother church. And, if need be, the people must be compelled to provide sufficient for the support of these priests, notwithstanding any general or special reservation or attachment with regard to the said churches. Nor may such arrangements and foundations be cancelled or impeded by stipulations of any kind, even those arising from resignation, or by any other abrogations or suspensions. Canon 5 And so that the standing of churches in which God is served by the sacred offices may be maintained in due respect, bishops may, even acting as delegates of the apostolic see, and in legal form though without prejudice to the incumbents, create permanent unions1 2 of any churches whatsoever of parish or baptismal status, and of other benefices whether involving care of souls or not, together with their pastors, both by reason of their poverty and in other cases allowed by law, even when such churches or benefices are under a general or special reservation or attached in some way or other. And such unions may not be revoked or in any way infringed in virtue of any stipulation, even by reason of resignation or abrogation or suspension. Canon 6 Some illiterate and incompetent rectors of parish churches are unsuitable for sacred ministries3, and others destroy rather than build up by the immorality of their lives. Hence bishops, even acting as delegates of the apostolic see, may appoint, for those who are illiterate and incompetent, if they otherwise live good Zves, temporary assistants or vicars, and assign them a part of the revenues sufficient for their support, or otherwise provide for them, setting aside all appeals and exemptions. Those, however, who live in a base and scandalous fashion4 should first be warned, then compelled by punishments; then, if they still persist incorrigibly in their evil ways, bishops have the power to deprive them of their benefices according to the provisions of the sacred canons, and to set aside any exemption or appeal. Canon 7 Great care should be taken that what is dedicated to divine service should not fall into decay by the wastage of time and pass out of human memory. Hence bishops, even acting as delegates of the apostolic see, may on their own judg­ ment transfer simple benefices, including those with the right of patronage, from churches which have fallen down with age and lack resources for their repair, appointing those concerned to mother churches or others of the same locality or 1 ch. 3 Decretals HI 48 (Fr 2, 652). 2 See Lateran council V, session 9 (sec above p. 617); council of Trent, session 14, chapter 9 on reform (see above p. 717). 3 See ch. 1 D. XXXVI; ch. 1 D. XXXVIII (Fr 1, 133 and 141) and elsewhere. 4 See Lateran council IV, constitutions 14, 15, 16 (see above pp. 242-243). 731 CoNct/iNm Tndenti>tnm — I 54S-1 Î6J Seuu> A'.\7 quorum interest, in matrices aut alias ecclesias locorum eorundem seu viciniorum, arbitrio suo; atque in eisdem ecclesiis erigant altaria vel capellas sub eisdem inv tionibus, vel in iam erecta altaria vel capellas transferant cum omnibus emolumentis et oneribus, prioribus ecclesiis impositis. Parochiales vero ecclesias, etiam si iuris patronatus sint, ita collapsas refici et instaurari procurent ex fructibus et proventibus quibus­ cumque1 ad easdem ecclesias quomodocumque pertinentibus ; qui si non fuerint sufficientes, omnes patronos et alios, qui fructus aliquos ex dictis ecclesiis provenientes percipiunt, aut, in illorum defectum, parochianos omnibus remediis opportunis ad praedicta cogant, quacumque appella­ tione, exemptione et contradictione remota. Quodsi nimia egestate omnes laborent, ad matrices seu viciniores ecclesias transferantur, cum facul­ tate, tam dictas parochiales quam alias ecclesias dirutas in profanos usus non sordidos, erecta tamen ibi cruce, convertendi. Canan VUI Quaecumque in dioecesi ad Dei cultum spectant, ab ordinario diligenter curari atque iis, ubi oportet, provideri aequum est. Propterea commen­ data monasteria, etiam abbatiae, prioratus et praepositurae nuncupata, in quibus non viget regularis observantia, necnon beneficia tam curata quam non curata, saecularia et regularia qualitercumque commendata, etiam exempta, ab episcopis, etiam tamquam apostolicae sedis delegatis, annis singulis visitentur2. Curentque iidem episcopi congruentibus remediis, etiam per sequestrationem fructuum, ut, quae renovatione indigent aut restauratione, reficiantur et cura animarum, si qua illis vel eorum annexis immineat, aliaque debita obsequia recte exerceantur, appellationibus quibuscumque, privilegiis, consuetudinibus, etiam immemorabili tempore praescriptis, conservatoriis, iudicum deputationibus et eorum inhibitioni­ bus non obstantibus. Et, si in eis vigeret observantia regularis, provideant episcopi paternis admonitionibus, ut eorum regularium superiores iuxta eorum regularia instituta debitam vivendi rationem observent et observari faciant et sibi subditos in officio contineant ac moderentur. Quodsi admoniti intra sex menses eos non visitaverint vel correxerint, tunc iidem episcopi, etiam ut delegati sedis apostolicae, eos visitare possint et corri­ gere, prout ipsi superiores possent iuxta eorum instituta, quibuscumque appellationibus, privilegiis et exemptionibus penitus remotis et non obstantibus. 10 IS 20 25 30 35 Canon IX Cum multa a diversis antea conciliis, tam Lateranensi3 ac Lugdunensi quam Viennensi *, adversus pravos eleemosynarum quaestorum abusus remedia tunc adhibita, posterioribus temporibus reddita fuerint inutilia, 40 potiusque eorum malitia ita quotidie, magno fidelium omnium scandalo et querela, excrescere deprehendatur, ut de eorum emendatione nulla spes 2 Cf. sess. VII c. 8 de ref. (v. supra p. 688). 1 Cf. cc. 1 et 4 X. Ill 38 (Fr 2, 652 sq.). 3 Cone. Lat. IV, c. 62 (v. supra p. 263). 1 Re vera concilia Lugdunensia et Viennense nullum statutum habuerunt de hac re, sed cf. c. 2 V 9 in Ckm. (Ft 2, 1190). Council of Trent — 1545-156); Session 21 * 731 neighbourhood; and they should set up altars or chapels in these latter churches with the same dedications, or transfer the dedications to altars or chapels already built, together with all the emoluments and obligations falling on the original churches. But they should take steps to restore and rebuild tumbledown parish churches, even those under the right of patronage, from any revenues and * resources in any way belonging to the churches; and if these do not suffice they should put pressure for this purpose, by all suitable means, on all patrons and others who receive income from the said churches, or failing these on the parishioners, setting aside any appeal, exemption or opposition. But if all are too poor, then they should be transferred to mother or neighbouring churches, with permission to turn over both the said parish churches and others that are in ruins to respectable secular uses, but with a cross set up in each. Canon 8 It is right that the bishop should keep a watch on everything that concerns the worship of God and where necessary supply for any deficiencies. Hence those so-called commendatory monasteries, including abbeys, priories and provostries, in which there is no regular observance, as well as benefices both with and without the care of souls, both secular and regular, however held in trust and even exempted, should be visited annually by bishops, even acting as delegates of the apostolic see1 2*.And the bishops must also ensure by appropriate remedies, if necessary by the sequestration of revenues, that anything needing repair or restoration is put in order, and that any care of souls attached to them or dependent institutions, and all other duties, are properly carried out, notwith­ standing any appeals, privileges, customs, including those of immemorial dura­ tion, writs of protection and deputations of judges with their injunctions. In institutions where there is regular observance, bishops should ensure by fatherly admonitions that their own regular superiors should observe a proper way of life according to the rules of their own institute, and see that it is observed, maintain­ ing and directing their subjects in their obligations. If after being warned these superiors have not made a visitation and corrected abuses within six months, then the bishops, acting as delegates of the apostolic see, may themselves conduct the visitation and correction, just as the superiors would be able to do according to their rule, notwithstanding any appeals, privileges and exemptions, which are to be set aside. Canon 9 Many remedies introduced by various earlier councils — of the Lateran', of Lyons and of Vienne4 — against the evil practices of those collecting alms have become unavailing in more recent times. Rather has their malpractice been seen to grow all the time, to the great scandal and discontent of all the faithful, to such an extent that hope seems to have vanished. For these reasons the council enacts 1 See chs. 1 and 4 Decretals Ill 38 (Fr 2, 652 if.). 2 Sec session 7, chapter 8 on reform (see above p. 688). Lateran council IV, constitution 62 (see above p. 263). In fact the councils of Lyons and Vienne made no decrees on this matter, but see ch. 2 V 9 Clementines (Fr 2, 1190). 732 Concilium Tndenitnuni ■- 1545-1563: Semone» A \7 VA7/ amplius relicta videatur: statuit, ut posthac in quibuscumque Christianae religionis locis eorum nomen atque usus penitus aboleatur, nec ad offi­ cium huiusmodi exercendum ullatenus admittantur, non obstantibus privilegiis, ecclesiis, monasteriis, hospitalibus, piis locis et quibusvis s cuiuscumque gradus, status et dignitatis personis concessis, aut consue­ tudinibus, etiam immemorabilibus. Indulgentias vero aut alias spirituales gratias, quibus non ideo christifideles decet privari, deinceps per ordina­ rios locorum, adhibitis duobus de capitulo, debitis temporibus populo publicandas esse decernit, quibus etiam eleemosynas atque oblata sibi 10 charitatis subsidia, nulla prorsus mercede accepta, fideliter colligendi facultas datur. Ut tandem coelestes hos ecclesiae thesauros non ad quae­ stum, sed ad pietatem exerceri, omnes vere intelligant.1 Decretum indictionis futurae sessionis Sacrosancta oecumenica et generalis Tridentina synodus in Spiritu sancto is legitime congregata, praesidentibus in ea eisdem apostolicae sedis legatis, statuit et decrevit, proximam futuram sessionem habendam et celebran­ dam esse feria quinta post octavam festi nativitatis beatae Mariae virginis, quae erit decima septima mensis septembris proxime futuri. Hoc tamen adiecto, quod dictum terminum ac unicuique sessioni in posterum prae20 figendum ipsa sancta synodus pro eius arbitrio et voluntate, sicuti rebus concilii putaverit expedire, etiam in generali congregatione restringere et prorogare libere possit et valeat. SESSIO XXII 17 sept. 1562 Doctrina et canones de sanctissimo missae sacrificio Sacrosancta oecumenica et generalis Tridentina synodus in Spiritu sancto 25 legitime congregata, praesidentibus in ea eisdem apostolicae sedis legatis: ut vetus, absoluta atque omni ex parte perfecta de magno eucharistiae mysterio in sancta catholica ecclesia fides atque doctrina retineatur et in sua puritate, propulsatis erroribus atque haeresibus, conservetur: de ea, quatenus verum et singulare sacrificium est, Spiritus sancti illustratione w edocta, haec, quae sequuntur, docet, declarat et fidelibus populis prae­ dicanda decernit. Caput I Quoniam sub priori testamento (teste apostolo Paulo2) propter levitici sacerdotii imbecillitatem consummatio non erat, oportuit (Deo Patre 35 misericordiarum ita ordinante) sacerdotem alium secundum ordinem Melchisedech surgere, dominum nostrum lesum Christum, qui posset omnes, quotquot sanctificandi essent, consummare et ad perfectum 1 Cl. sess. V c. 17 de ref. (v. supra p. 670). ’ Cf. Heb 7,11, 19. ( uunal of Trrnt 1545-1563 Seatont 21-22 * 732 that henceforth in all places of the Christian religion the very name and activity of collector be wholly abolished, and that people should be given no admittance whatever to exercise this role, notwithstanding any privileges granted to chur­ ches, monasteries, hospices, holy places, and persons of any rank, state or dignity, or any customs however immemorial. And the council decrees that any indulgences or spiritual favours, of which the faithful should not be deprived by this ruling, should henceforth be published to the people at the appropriate times by the local bishops through the agency of two members of their chapter, who will also be empowered to make an honest collection of alms and other offerings for charity, without receiving any payment for the task. And may all thereby understand that these treasures of the church are administered to increase devotion and not private gain1. Decree announcing the next session The holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same two legates of the apostolic see as presidents, has enacted and decreed that the next session will be held and celebrated on the Thursday after the octave of the feast of the birthday of the blessed virgin Mary, which will be 17 September next. It does so with the added provision that the same holy synod may freely and validly, even in a general congregation, advance or postpone the said date and that fixed for any future session, by its own will and judgment, as it considers most expedient for the conduct of business. SESSION 22 17 September 1562 Teaching and canons on the most holy sacrifice of the mass In order that the ancient faith and the teaching on the great mystery of the eucharist may be retained in the holy catholic church unqualified and complete in every detail, and be preserved in its purity by the rejection of all errors and heresies; the holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same legates of the apostolic see as presidents, and taught by the light of the holy Spirit, teaches and declares all that follows concerning the eucharist in so far as it is a true and unique sacrifice, and decrees that it is to be preached to the faithful. Chapter I As there was no fulfilment under the old covenant because of the powerlessness of the levitical priesthood (as the apostle Paul testifies2), it was necessary (God the Father of mercies thus ordaining) for another priest to arise according to the order of Melchisedech, our lord Jesus Christ, who was able to bring to comple­ tion all due to be sanctified and to lead them to perfection. And so he, our Lord ' Sec session 5, chapter 17 on reform (see above p. 670). 2 Sec Hcb 7, 11, 19. 733 Concilium Tndentinum— 1545-156J-Sessio XXII adducere. Is igitur Deus et Dominus noster, etsi semel1 se ipsum in ara crucis, morte intercedente, Deo Patri oblaturus erat, ut aeternam illis* * redemptionem operaretur: quia tamen per mortem sacerdotium eius exstinguendum non erat, in coena novissima, qua nocte tradebatur2, ut dilectae sponsae suae ecclesiae visibile (sicut hominum natura exigit) relinqueret sacrificium, quo cruentum illud semel in cruce peragendum repraesentaretur eiusque memoria in finem usque saeculi permaneret, atque illius salutaris vinus in remissionem eorum, quae a nobis quotidie committuntur, peccatorum applicaretur: sacerdotem secundum ordinem Mclchisedech se in aeternum constitutum declarans3, corpus et sanguinem suum sub speciebus panis et vini Deo Patri obtulit ac sub earundem rerum symbolis apostolis (quos tunc novi testamenti sacerdotes constituebat), ut sumerent, tradidit et eisdem eorumque in sacerdotio successoribus, ut offerent, praecepit per haec verba: Hoc facite in meam commemorationem * etc., uti semper catholica ecclesia intellexit et docuit. Nam celebrato veteri pascha, quod in memoriam exitus de Aegypto multitudo filiorum Israel immolabat, novum instituit pascha, se ipsum ab ecclesia per sacerdotes sub signis visibilibus immolandum in memoriam transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis effusionem nos redemit eripuitque de potestate tenebrarum et in regnum suum transtulit5. Et haec quidem illa munda oblatio est, quae nulla indignitate aut malitia offeren­ tium inquinari potest, quam Dominus per Malachiam6 nomini suo, quod magnum futurum esset in gentibus, in omni loco mundam offerendam praedixit, et quam non obscure innuit apostolus Paulus Corinthiis scri­ bens, cum dicit7, non posse eos, qui participatione mensae daemoniorum polluti sint, mensae Domini participes fieri, per mensam altare utrobique intelligens. Haec denique illa est, quae per varias sacrificiorum, naturae et legis tempore, similitudines figurabatur, ut pote quae bona omnia per illa significata veluti illorum omnium consummatio et perfectio complec­ titur. s 10 is 20 25 30 Caput Π Et quoniam in divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur et incruente immolatur, qui in ara crucis semel se ipsum cruente obtulit: docet sancta synodus, sacrificium istud vere propitiatorium esse, per ipsumque fieri, ut, si cum vero corde et recta fide, 35 cum metu ac reverentia, contriti ac poenitentes ad Deum accedamus, misericordiam consequamur et gratiam inveniamus in auxilio opportune?. Huius quippe oblatione placatus Dominus, gratiam et donum poeniten­ tiae concedens, crimina et peccata etiam ingentia dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio, qui se 40 ipsum tunc in cruce obtulit, sola offerendi ratione diversa. Cuius quidem a illic editiones omnes decretorum 1 Cf. Heb 7, 27; 9,12,26, 28. ‘ Cf. 1 Cor 11, 23. * Cf. Ps 109, 4; Heb 5, 6 et al. ‘ Lc 22,19; 1 Cor 11, 24. s Cf. Coi 1,3. ‘ Cf. Ml 1,11. 7 Cf. 1 Cor 10, 21. • Heb 4,16. Council of Trent — IW-I56J· Sctiion 22 ★ 733 and God, was to offer himself once1 to God the Father on the altar of the cross, a death thereby occurring that would secure for them eternal redemption. But his priesthood was not to be eliminated by death. So, in order to leave to his beloved spouse the church a visible sacrifice (as human nature requires), by which that bloody sacrifice carried out on the cross should be represented, its memory persist until the end of time, and its saving power be applied to the forgiveness of the sins which we daily commit; therefore, at the last supper on the night he was betrayed2, as the catholic church has always understood and taught, he announced that he had been appointed for ever a second priest in the order of Melchisedech* 5, offered his body and blood to God the Father under the forms of bread and wine, and handed them to the apostles under the same material symbols to be received by them (whom at that point he was making priests of the new covenant), and he commanded them and their successors in the priesthood to offer them by the words: Do this in remembrance of me * etc. For after celebrating the old passover which the whole people of the children of Israel offered in memory of their departure from Egypt, he instituted a new passover, namely the offering of himself by the church through its priests under visible signs, in memory of his own passage from this world to the Father, when he redeemed us by the shedding of his blood, rescued us from the power of darkness and transferred us to his kingdom3. And this is none other than that clean oblation that can be soiled by no unworthiness or evil on the part of those offering, which the Lord foretold through Malachy6 as being offered in purity in every place to his name, which would be great among the nations. And the apostle Paul indicates the same clearly enough in writing to the Corinthians, when he says7 that those contaminated by sharing in the table of demons cannot be sharers in the table of the Lord, by “table” meaning “altar” in both places. Finally this is the offering, prefigured by many images of sacrifice in the age of nature and the law, which was to embrace all the values signified by them, as the fulfilment and consummation of them all. Chapter 2 In this divine sacrifice which is performed in the mass, the very same Christ is contained and offered in bloodless manner who made a bloody sacrifice of himself once for all on the cross. Hence the holy council teaches that this is a truly propitiatory sacrifice, and brings it about that if we approach God with sincere hearts and upright faith, and with awe and reverence, we receive mercy and find grace to help in time of need8. For the Lord is appeased by this offering, he gives the gracious gift of repentance, he absolves even enormous offences and sins. For it is one and the same victim here offering himself by the ministry of his priests, who then offered himself on the cross: it is only the manner of offering that is different. For the benefits of that sacrifice (namely the sacrifice of blood) 1 See Heb 7, 27; 9, 12, 26, 28. 2 See 1 Cor 11, 23. Sec Ps 109, 4; Heb 5, 6 and elsewhere. 4 Lk 22, 19; 1 Cor 11, 24. 5 See Col 1,3. 6 See Ml 1,11. 7 See 1 Cor 10, 21. s Heb 4, 16. 734 s Condition Tndcniinutn — IM-1Î6J.· Stato XXII oblationis (cruentae, inquam) fructus per hanc incruentam uberrime percipiuntur: tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium vivorum peccatis, poenis, satisfactionibus et aliis necessitatibus, sed et pro defunctis in Christo, nondum ad plenum purgatis, rite iuxta apostolorum traditionem offertur. Caput IU 10 Et quamvis in honorem et memoriam sanctorum nonnullas interdum missas ecclesia celebrare consueverit, non tamen illis sacrificium offerri docet, sed Deo soli, qui illos coronavit. Unde nec sacerdos dicere solet: „Offero tibi sacrificium, Petre et Paule ** 1, sed, Deo de illorum victoriis gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur in coelis, quorum memoriam facimus in terris3. Caput IV » 20 Et cum sancta sancte administrari conveniat, sitque hoc omnium sanctissimum sacrificium: ecclesia catholica, ut digne reverenterque offerretur ac perciperetur, sacrum canonem multis ante saeculis instituit3, ita ab omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem ac pietatem quandam redoleat mentesque offerentium in Deum erigat. Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum traditionibus ac sanctorum quoque pontificum piis institutionibus. Capat V 25 30 Cumque natura hominum ea sit, ut non facile queat sine adminiculis exterioribus ad rerum divinarum meditationem sustolli, propterea pia mater ecclesia ritus quosdam, ut scilicet quaedam submissa voce, alia vero elatiore in missa pronuntiarentur, instituit; caeremonias item adhibuit, ut mysticas benedictiones, lumina, thymiamata, vestes aliaque id genus multa ex apostolica disciplina et traditione, quo et mai estas tanti sacri­ ficii commendaretur, et mentes fidelium per haec visibilia religionis ac pietatis signa ad rerum altissimarum, quae in hoc sacrificio latent, contemplationem excitarentur. Capit VI 35 40 Optaret quidem sacrosancta synodus, ut in singulis missis fideles adstan­ tes non solum spirituali affectu, sed sacramental! etiam eucharistiae per­ ceptione communicarent, quo ad eos sanctissimi huius sacrificii fructus uberior proveniret; nec tamen, si id non semper fiat, propterea missas illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas damnat, sed probat atque adeo commendat, si quidem illae quoque missae vere communes censeri debent, partim quod in eis populus spirituahter communicat, partim vero, quod a publico ecclesiae ministro non pro se tantum, sed pro omnibus fidelibus, qui ad corpus Christi pertinent, celebrentur. Cf. Augustinus, Contra Faustum XX, 21 (CSEL 25, 562; PL 42, 384). Ex oratione Snscipe sancta Trinitas quae dicitur quotidie in missa post lotionem Cf. Ambrosius, De sacram. IV 6 (PL 16, 464) et al. ; c. 6 AT. Ill 41 (Fr 2, 636). ··<·· uum. Council of Trent — I54Î-IÏ63: Scmon 22 * 734 are received in the fullest measure through the bloodless offering, so far is this latter in any way from impairing the value of the former. Therefore it is quite properly offered according to apostolic tradition not only for the sins, penalties, satisfactions and other needs of the faithful who are living, but also for those who have died in Christ but are not yet fully cleansed. Chapter} It has been the custom in the church to celebrate masses from time to time in honour and memory of the saints; the council, however, teaches that the sacrifice is not offered to them, but only to God who gave them their crown. So the priest does not say, “Peter and Paul, I offer sacrifice to you”1, but, thanking God for their triumph, he implores their patronage, that they may deign to intercede for ns in heaven, whose memory we recall on earth*2. Chapter 4 Holy things must be treated in a holy way, and this sacrifice is the holiest of all things. Hence, so that it might be offered worthily and with reverence, the catholic church has for many centuries fixed a venerable eucharistie prayer3 quite free from error, and containing only what savours in the highest degree of that holiness and devotion which raises the minds of those offering to God. For it contains both the Lord’s very own words and elements from apostolic tradition and the devout enactments of saintly popes. Chapter 5 And as human nature is such that it cannot easily raise itself up to the meditation of divine realities without external aids, holy mother church has for that reason duly established certain rites, such as that some parts of the mass should be said in quieter tones and others in louder; and it has provided ceremonial such as symbolic blessings, lights, incense, vestments and many other rituals of that kind from apostolic order and tradition, by which the majesty of this great sacrifice is enhanced, and the minds of the faithful are aroused by those visible signs of religious devotion to contemplation of the high mysteries hidden in it. Chapter 6 The holy council would certainly like the faithful present at each mass to communicate in it not only by spiritual devotion but also by sacramental reception, so that the fruits of this sacrifice could be theirs more fully. But, if this does not always happen, the council does not for that reason condemn as private and illicit masses in which only the priest communicates. Rather, it approves and commends them, for they too should be considered truly communal masses, partly because the people communicate spiritually in them, and partly because they are celebrated by an official minister of the church, not for his own good alone but for all the faithful who belong to the body of Christ. ' Sec Augustine, Contra Faustum (Against Faustus) XX, 21 (CSEL 25, 562; PL 42, 384). 2 From the prayer Suscipe sancta Trinitas (Receive, O holy Trinity), which was said daily at mass after the washing of hands. ■' See Ambrose, De sacram. (On the sacraments) IV 6 (PL 16, 464) and elsewhere; ch. 6 Decretals HI 41 (Fr 2, 636). 735 CondZwn} Tridentmmn — I Î45-I 56J.· Sessio ΑΛ7/ *i Cap VU Monet deinde sancta synodus, praeceptum esse ab ecclesia sacerdotibus, ut aquam vino in calice offerendo miscerent1, tum quod Christum domi­ num ita fecisse credatur, tum etiam quia e latere eius aqua simul cum sanguine exierit *, quod sacramentum hac mixtione recolitur. Et cum & aquae in Apocalypsi beati loannis populi dicantur3, ipsius populi fidelis cum capite Christo unio repraesentatur. */ Cap VIII Etsi missa magnam contineat populi fidelis eruditionem, non tamen expedire visum est patribus» ut vulgari passim lingua celebraretur. 10 Quamobrem, retento ubique cuiusque ecclesiae antiquo et a sancta Ro­ mana ecclesia, omnium ecclesiarum matre et magistra, probato ritu, ne oves Christi esuriant, neve parvuli panem petant et non sit, qui frangat eis4: mandat sancta synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter missarum celebrationem vel per se vel per is alios, ex his, quae in missa leguntur, aliquid exponant atque inter cetera sanctissimi huius sacrificii mysterium aliquod declarent, diebus praesertim dominicis et festis. Caput IX Quia vero adversus veterem hanc, in sacrosancto evangelio, apostolorum 20 traditionibus sanctorumque patrum doctrina fundatam fidem hoc tempore multi disseminati sunt errores, multaque a multis docentur et disputantur: sacrosancta synodus, post multos gravesque his de rebus mature habitos tractatus, unanimi patrum omnium consensu, quae huic purissimae fidei sacraeque doctrinae adversantur, damnare et a sancta ecclesia eliminare 25 per subiectos hos canones constituit. Canones de sanctissimo missae sacrificio 1. Si quis dixerit, in missa non offerri Deo verum et proprium sacrificium, aut quod offerri non sit aliud quam nobis Christum ad manducandum dari : a. s. 30 2. Si quis dixerit, illis verbis: Hoc facite in meam *commemorationem , Christum non instituisse apostolos sacerdotes, aut non ordinasse, ut ipsi aliique sacerdotes offerrent corpus et sanguinem suum: a. s. 3. Si quis dixerit, missae sacrificium tantum esse laudis et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non 35 autem propitiatorium; vel soli prodesse sumenti, neque pro vivis et defunctis, pro peccatis, poenis, satisfactionibus et aliis necessitatibus offerri debere: a. s. 4. Si quis dixerit, blasphemiam irrogari sanctissimo Christi sacrificio, in cruce peracto, per missae sacrificium, aut illi per hoc derogari : a. s. 1 Cf. conc. Carthaginense ΠΙ (397), c. 24 (Msi 3, 884; Bruns 1,126) et conc. Bracarense Π (572), c. 55, ex orientalibus synodis excerptum (Bruns 2, 54; cf. H-L 3,195), cc. 4-5 et 7 D. Π de cons. (Fr 1,1315). ’Cf. Io 19, 34. ’ Cf. Ap 17,15. ‘ Cf. Lm 4, 4. 1 1 Cor 11,25. ( oh n cilù/ Trent - / W- /56J; Session 22 * 735 Chapter 7 The holy council draws the attention of priests to the rule of the church that they should mix water with the wine to be offered in the chalice1, both because Christ the Lord is believed to have done so, and because water came from his side together with blood1 2 and this sacred sign is recalled by this mixing. Further, when in the Revelation of blessed John the peoples are said to be waters3, the union of Christ the head with his faithful people is signified. Chapter 8 Although the mass is full of instruction for the faithful people, the council fathers did not think it advantageous that it should everywhere be celebrated in the vernacular. Each church in its place should retain its ancient rite, approved by the holy church of Rome, mother and teacher of all the churches. At the same time, lest the sheep of Christ go hungry or the children ask for bread and there is no one to break it for them4, the holy synod instructs the shepherds and all who have responsibility for souls frequently to explain during the celebration of mass, either personally or through another, some of what is recited in the course of the mass, and in addition to give some explanation of this mysterious and most holy sacrifice, especially on Sundays and feast days. Chapter 9 But as in these days many errors are being spread abroad, and much is being taught or argued by many people against this ancient faith founded on the holy gospel, the traditions of the apostles and the teaching of the holy fathers; this holy council, after holding many weighty and mature discussions of these matters, has decided by unanimous agreement of the fathers to condemn and banish from holy church all that is contrary to this most pure faith and sacred teaching, by the canons which follow. Canons on the most holy sacrifice of the mass 1. If anyone says that a true and proper sacrifice is not offered to God in the mass, or that the offering is nothing but the giving of Christ to us to eat: let him be anathema. 2. If anyone says that by the words, Do this in remembrance of mef Christ did not make the apostles priests, or did not lay down that they and other priests should offer his body and blood: let him be anathema. 3. If anyone says that the sacrifice of the mass is only one of praise and thanksgiving, or that it is a mere commemoration of the sacrifice enacted on the cross and not itself appeasing; or that it avails only the one who receives and should not be offered for the living and the dead, for their sins, penalties, satisfactions and other needs: let him be anathema. 4. If anyone says that by the sacrifice of the mass blasphemy is committed against the most holy sacrifice of Christ enacted on the cross, or that it devalues that sacrifice: let him be anathema. 1 See council of Carthage III (397), canon 24 (Msi 3, 884; Bruns 1, 126) and the council of Braga II (572), canon 55, taken from the eastern synods (Bruns 2. 54; see H-L 3, 195), chs. 4-5 and 7 D. 11 on cons. (Fr 1, 1315). 2 Seejn 19, 34. 3 See Ap 17, 15. 4 See Lm 4, 4. 5 1 Cor 11, 25. 736 Concilium Tndentinnm — / S4Î-I563: Semo XXII 5. Si quis dixerit, imposturam esse, missas celebrari in honorem sanc­ torum et pro illorum intercessione apud Deum obtinenda, sicut ecclesia intendit : a. s. 6. Si quis dixerit, canonem missae errores continere ideoque abrogan5 dum esse : a. s. 7. Si quis dixerit, caeremonias, vestes et externa signa, quibus in missarum celebratione ecclesia catholica utitur, irritabula impietatis esse magis quam officia pietatis : a. s. 8. Si quis dixerit, missas, in quibus solus sacerdos sacramentaliter io communicat, illicitas esse ideoque abrogandas: a. s. 9. Si quis dixerit, ecclesiae Romanae ritum, quo submissa voce pars canonis et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari missam celebrari debere ; aut aquam non miscendam esse vino in calice offerendo, eo quod sit contra Christi institutionem: a. s. is 20 25 30 35 40 Decretum de observandis et vitandis in celebratione missarum Quanta cura adhibenda sit, ut sacrosanctum missae sacrificium omni religionis cultu ac veneratione celebretur, quivis facile existimare poterit, qui cogitarit, maledictum in sacris litteris eum vocari, qui facit opus Dei negligenter1. Quodsi necessario fatemur, nullum aliud opus adeo sanctum ac divinum a christifidelibus tractari posse, quam hoc ipsum tremendum mysterium, quo vivifica illa hostia, qua Deo Patri reconciliati sumus, in altari per sacerdotes quotidie immolatur: satis etiam apparet, omnem operam et diligentiam in eo ponendam esse, ut quanta maxima fieri potest interiori cordis munditia et puritate2, atque exterioris devotionis ac pie­ tatis specie peragatur. Cum igitur multa iam sive temporum vitio, sive hominum incuria et improbitate irrepsisse videantur, quae a tanti sacri­ ficii dignitate aliena sunt: ut et debitus honor et cultus ad Dei gloriam et fidelis populi aedificationem restituatur: decernit sancta synodus, ut ordinarii locorum episcopi ea omnia prohibere atque e medio tollere sedulo curent ac teneantur, quae vel avaritia, idolorum servitus3, vel irreverentia, quae ab impietate vix seiuncta esse potest, vel superstitio, verae pietatis falsa imitatrix, induxit. Atque, ut multa paucis comprehendantur, in primis, quod ad avaritiam pertinet, cuiusvis generis mercedum conditiones, pacta et quidquid pro missis novis celebrandis datur, necnon importunas atque illiberales elee­ mosynarum exactiones potius quam postulationes aliaque huiusmodi, quae a simoniaca labe vel certe a turpi quaestu non longe absunt, omnino prohibeant. Deinde, ut irreverentia vitetur, singuli in suis dioecesibus interdicant, ne cui vago et ignoto sacerdoti missas celebrare liceat. Neminem praeterea, qui publice et notorie criminosus sit, aut sancto altari ministrare aut 1 Cf. Ir 48,10. * Cf. sess. ΧΠΙ decr. de sacr. euch. c. 7 (v. supra pp. 696). ’ Cf. Eph 5, 5. * 736 Council of Trent— 1545-1563: Scmon 22 5. If anyone says that it is an imposture for masses to be celebrated in honour of the saints and to secure their intercession with God, as is the mind of the church: let him be anathema. 6. If anyone says that the canon of the mass contains errors and should therefore be abolished: let him be anathema. 7. If anyone says the ceremonial, vestments and external signs used by the catholic church in the celebration of mass are incitements to impiety rather than instruments of devotion: let him be anathema. 8. If anyone says that masses in which only the priest communicates sac­ ramentally are unlawful, and so should be abolished: let him be anathema. 9. If anyone says the rite of the Roman church, in which the words of consecration and parts of the eucharistie prayer are said in a low voice, should be condemned; or that mass should only be celebrated in the vernacular; or that water should not be mixed with the wine to be offered in the chalice, on the grounds that this is against Christ’s institution: let him be anathema. Decree on things to be observed and avoided in celebrating mass Anyone can easily appreciate what great care must be taken to celebrate mass with full religious diligence and reverence, who reflects that in scripture the person who does the work of God with slackness is called accursed *. We are bound to declare that no other work more holy or divine can be carried out by the Christian faithful than this awesome mystery, in which the very life-giving victim by whom we have been reconciled to God the Father is daily offered by priests on the altar. It is equally evident that every effort and attention must be given to carrying it out, both with the greatest possible interior cleanliness and purity of heart12, and in an outwardly devout and reverent manner. But many practices foreign to the dignity of so great a sacrifice appear to have crept in, either by the wear and tear of time or through human negligence and depravity. And so, to restore due honour and worship for the glory of God and the spiritual support of the faithful people, the holy council decrees that bishops in charge of dioceses should be greatly concerned and under obligation to forbid and root out anything that has been brought in, either by greed which is the service of idols3, or by irreverence which can hardly be distinguished from impiety, or by superstition which is the counterfeit mimic of true devotion. As far as greed is concerned, they must (to comprise much in a few words) absolutely forbid every element of trade of any kind, contracts and anything given for the celebration of new masses, and also demands and insistent requests for alms that are more like exactions, and similar practices which come close to the taint of simony or at least to money-grubbing. To avoid irreverence, each bishop should publish a prohibition in his own diocese against permitting a wandering and unknown priest to celebrate mass. And they must not allow anyone whose guilt is public and notorious either to serve at the altar or to take part in divine worship. They must not allow this holy 1 See Jer 48, 10. 2 See session 13, decree on the eucharist, chapter 7 (see above p. 696). 3 See Eph 5, 5. 737 Cor.abit'n Tndennnum — 1543-i >6J · Sessio \ X/1 sacris intéressé permittant, neve patiantur, privatis in domibus1 atque omnino extra ecclesiam et ad divinum tantum cultum dedicata oratoria, ab eisdem ordinariis designanda et visitanda, sanctum hoc sacrificium a saecularibus aut regularibus quibuscumque peragi, ac nisi prius, qui intersint, decenter composito corporis habitu declaraverint, se mente etiam ac devoto cordis affectu, non solum corpore adesse. Ab ecclesiis vero musicas eas, ubi sive organo sive cantu lascivum aut impurum aliquid miscetur, item saeculares omnes actiones, vana atque adeo profana colloquia, deambulationes, strepitus, clamores arceant, ut domus Dei vere domus orationis esse videatur ac dici possit2. Postremo, ne superstitioni locus aliquis detur, edicto et poenis propo­ sitis caveant, ne sacerdotes aliis quam debitis horis celebrent, neve ritus alios aut alias caeremonias et preces in missarum celebratione adhibeant praeter eas, quae ab ecclesia probatae ac frequenti et laudabili usu receptae fuerint. Quarundam vero missarum et candelarum certum numerum, qui magis a superstitioso cultu quam a vera religione inventus est, omnino ab ecclesia removeant, doceantque populum, quis sit et a quo potissimum proveniat huius sanctissimi sacrificii tam pretiosus ac coelestis fructus. Moneant etiam eundem populum, ut frequenter ad suas parochias3, saltem diebus dominicis et maioribus festis accedant. Haec igitur omnia, quae summatim enumerata sunt, omnibus locorum ordinariis ita pro­ ponuntur, ut non solum ea ipsa, sed quaecumque alia huc pertinere visa fuerint, ipsi pro data sibi a sacrosancta synodo potestate ac etiam ut delegati sedis apostolicae prohibeant, mandent, corrigant, statuant atque ad ea inviolate servanda censuris ecclesiasticis aliisque poenis, quae illorum arbitrio constituentur, fidelem populum compellant. Non obstantibus privilegiis, exemptionibus, appellationibus et consuetudinibus quibus­ cumque. s 10 is 20 25 Decretum de reformatione Eadem sacrosancta oecumenica et generalis Tridentina synodus in Spiritu 30 sancto legitime congregata, praesidentibus in ea eisdem apostolicae sedis legatis: ut reformationis negotium prosequatur, haec in praesenti sessione statuenda censuit. Canon I Nihil est, quod alios magis ad pietatem et Dei cultum assiduo instruat, 35 quam eorum vita et exemplum, qui se divino ministerio dedicarunt. Cum enim a rebus saeculi in altiorem sublati locum conspiciantur, in eos tam­ quam speculum reliqui oculos inficiunt ex iisque sumunt, quod imitentur. Quapropter sic decet omnino clericos in sortem Domini vocatos vitam moresque suos omnes componere, ut habitu, gestu, incessu, sermone «o aliisque omnibus rebus nil nisi grave, moderatum ac religione plenum prae se ferant. Levia etiam delicta, quae in ipsis maxima essent, effugiant, ut eorum actiones cunctis afferant venerationem. Cum igitur, quo maiore 1 Cf. cc. 11 et 34 D. I de cons. (Fr 1,1297,1302). 1 Cf. Mt 21,13; Is 56, 7. ’ Cf. conc. Agathense (506), c. 21 (Msi 8, 328; Bruns 2,150). Council oj Trent — 1541-1563: Session 22 * 737 sacrifice to be celebrated by any secular or religious priests whatever in private houses1, and wholly outside a church or the oratories dedicated exclusively to divine worship, which are to be designated and visited by the bishops; nor before those attending have made plain by the proper ordering of their dress that they are present not only bodily but with devout attention of mind and heart. And they should keep out of their churches the kind of music in which a base and suggestive element is introduced into the organ playing or singing, and similarly all worldly activities, empty and secular conversation, walking about, noises and cries, so that the house of God may truly be called and be seen to be a house of prayer2. Finally, to leave no room for superstition, they are to ensure by edict with accompanying penalties that priests do not celebrate at other than the proper times, nor use in the celebration of mass rites or ceremonies and prayers other than those approved by the church and traditional from long and praiseworthy usage. They should banish from the church any idea of a particular number of masses and candles which derives more from the cult of superstition than from true religion, and teach the people the nature and source of the very precious and heavenly effect of this most holy sacrifice. Let them also instruct their people to attend their parish churches frequently3, at least on Sundays and greater feasts. These points are here brought to the attention of all local ordinaries in summary fashion that they may have an eye not only to them but to any other matters of the kind, and may, in virtue of the power given them by the holy council and acting even as delegates of the apostolic see, issue prohibitions, commands, corrections and ordinances, and compel the body of the faithful to absolute observance of them by ecclesiastical censures and other penalties which they may see fit to impose: and this notwithstanding any privileges, exemptions, appeals and customs of any kind. Decree on reform The same holy ecumenical and general council of Trent, lawfully assembled in the holy Spirit, with the same legates of the apostolic see as presidents, to ensure the matter of reform, has decided in this session to issue the following instruc­ tions. Canon 1 There is nothing that more constantly trains others in devotion and the worship of God than the living example of those who have consecrated themselves to the divine service. For when these are seen to have raised themselves from worldly affairs to a higher level, others turn their eyes to them as to a mirror, and gather from them what to imitate. Hence it is most important for clergy called to share the Lord’s portion so to fashion their whole life and habits that by dress, gesture, gait, speech and in every other way they express only what is serious, moderate and wholly devout. They must avoid even small faults, which in them would be great, so that their actions may command the respect of all. And the more these 1 See chs. 11 and 34 D. I on cons. (Fr 1, 1297, 1302). 2 See Mt 21, 13; Is 56, 7. 5 See council of Agdc (506), canon 21 (Msi 8, 328; Bruns 2, 150). 738 Conalmm Tridentinum— l54S-l5bJ: Sessio A'XII in ecclesia Dei et utilitate et ornamento haec sunt, ita etiam diligentius sint observanda: statuit sancta synodus, ut, quae alias a summis ponti­ ficibus et a sacris conciliis de clericorum vita, honestate, cultu doctrinaque retinenda, ac simul de luxu, commessationibus, choreis, alcis, lusibus s ac quibuscumque criminibus, necnoh saecularibus negotiis fugiendis copiose ac salubriter sancita fuerunt, eadem in posterum eisdem poenis, vel maioribus, arbitrio ordinarii imponendis, observentur. Nec appellatio exsecutionem hanc, quae ad morum correctionem pertinet, suspendat. Si qua vero ex his in desuetudinem abtisse compererint, ea quamprimum 10 in usum revocari et ab omnibus accurate custodiri studeant. Non obstan­ tibus consuetudinibus quibuscumque, ne subditorum neglectae emenda­ tionis ipsi condignas, Deo vindice, poenas persolvant. Canon II Quicumque posthac ad ecclesias cathédrales erit assumendus, is non is solum natalibus, aetate, moribus, vita ac aliis, quae a sacris canonibus1 requiruntur, plene sit praeditus, verum etiam in sacro ordine antea, saltem sex mensium spatio, constitutus. Quarum rerum instructio, si eius notitia nulla aut recens in curia fuerit, a sedis apostolicae legatis seu ntintiis provinciarum, aut eius ordinario, eoque deficiente a vicinioribus 20 ordinariis sumatur. Scientia vero praeter haec eiusmodi polleat, ut mu­ neris sibi iniungendi necessitati possit satisfacere; ideoque antea in universitate studiorum magister sive doctor aut licentiatus in sacra theologia vel iure canonico merito sit promotus, aut publico alicuius academiae testimonio idoneus ad alios docendos ostendatur. Quodsi 25 regularis fuerit, a superioribus suae religionis similem fidem habeat. Praedicti autem omnes, unde instructio seu testificatio erit sumenda, haec fideliter et gratis referre teneantur; alioquin eorum conscientias graviter oneratas esse scient, ac Deum et superiores suos habebunt ultores. 30 Canon III Episcopi, etiam tamquam delegati apostolici, ex fructibus et proventibus quibuscumque omnium dignitatum, personatuum et officiorum in eccle­ siis cathedralibus vel collegiatis exsistentium tertiam partem in distri­ butiones2, eorum arbitrio assignandas, dividere possint, ut scilicet, qui 55 eas obtinent, si personaliter competens sibi servitium iuxta formam ab eisdem episcopis praescribendam quolibet die statuto non impleverint, illius diei distributionem amittant nec eius quoquo modo dominium acquirant, sed fabricae ecclesiae, quatenus indigeat, aut alteri pio loco, arbitrio ordinarii applicetur. Crescente vero contumacia contra eos iuxta 40 sacrorum canonum constitutiones procedant. Quodsi alicui ex praedictis dignitatibus in ecclesiis cathedralibus vel collegiatis de iure seu consuetu­ dine iurisdictio, administratio vel officium non competat, sed extra civi1 sess. VI c. 1 de ref. (v. supra pp. 681-682). 1 Cf. sess. XXI c. 3 de rcf. (v. supra p. 729). Council of Trent - IW-IJ63: Senion 22 * 738 standards enhance and benefit the church of God, the more carefully must they be preserved. Hence the holy council decrees that all that has been fully and profitably enacted on other occasions by popes and councils about regulating the life-style, probity, conduct and teaching of clerics, and similarly all rules about loose living, feasting, dances, gambling, gaming and offences of all kinds, as well as avoiding worldly commerce, should all be fully observed in the future subject to the same penalties, or even stricter ones, to be imposed by the judgment of the bishop. Nor may appeal suspend the execution of any penalty that concerns the correction of such conduct. And if bishops find that any of these rules have fallen into abeyance, they should revive them at once and see that they are kept strictly by all. And this notwithstanding any contrary cus­ toms, lest they themselves come to pay the penalty at the hands of God for neglecting the disclipline of their subjects. Canon 2 Anyone in the future who is to be appointed to a cathedral church must not only be fully qualified in terms of birth, age, conduct, life-style and other factors required by the holy canons1, but must have already been in sacred orders for a period of at least six months. Information on these matters, if the diocesan office knows little or nothing about him, should be got from legates of the apostolic see or provincial nuncios, or his own bishop, and failing him from neighbouring diocesan bishops. In addition, he must be equipped with sufficient learning to meet the requirements of the duties to be imposed on him; hence he should rightly have held the post of master or doctor or licentiate in sacred theology or canon law in a university, or be proved equipped to teach others by the public certificate of an academic institution. If he is a regular he must have an equivalent testimonial from the superiors of his own order. All the aforesaid referees, from whom information or attestation is to be derived, are bound to provide it honestly and free of charge; otherwise they must know that their consciences are heavily burdened and that God and their superiors will requite them. Canon 3 Bishops, even acting as apostolic delegates, may take a third of all income and revenue of any kind from all higher dignities, minor dignities and offices that exist in cathedral or collegiate churches, and apportion them in shares * to be fixed by their own judgment. This is to be done in such a way that, if those who receive shares have not carried out the responsibility personally assigned to them, according to a schedule published by the bishop, by whatever date is prescribed, they lose their share for that day and have no rights of ownership over it; it is to be applied at the discretion of the bishop to the church fabric, if there is need, or to another place of devotion. If their obstinacy persists, bishops should take proceedings against them according to the regulations of the sacred canons. But if one of the aforesaid higher dignities in cathedral or collegiate churches entails by right or custom no jurisdiction, administration or ministry; and if there arises in the diocese outside the city a post involving the care of souls1 2 1 Session 6, chapter 1 on reform (see above pp. 681-682). 2 See session 21, canon 3 on reform (see above p. 729). 739 C.iuialiMm Tnacntinnm — 1HS-1S63: Sessio XXII tatem in dioecesi cura animarum immineat, cui is, qui dignitatem obtinet, incumbere voluerit: tunc pro tempore, quo in curata ecclesia residerit ac ministraverit, tamquam praesens sit ac divinis intersit in ecclesiis cathedralibus ac collegiatis, habeatur. Haec iis tantum ecclesiis constituta intelligantur, in quibus nulla est consuetudo vel statutum, ut dictae di- s gnitates non servientes aliquid amittant, quod ad tertiam partem dictorum fructuum et proventuum ascendat. Non obstantibus consuetudinibus, etiam immemorabilibus, exemptionibus et constitutionibus, etiam iuramento et quavis auctoritate firmatis. Canon IV 10 Quicumque in cathedrali vel collegiata, saeculari vel regulari ecclesia divinis mancipatus officiis, in subdiaconatus ordine saltem constitutus non sit, vocem in eiusmodi ecclesiis in capitulo non habeat, etiam si hoc sibi ab aliis libere fuerit concessum. Ii vero, qui dignitates, personatus, officia, praebendas, portiones ac quaelibet alia beneficia in dictis ecclesiis 15 obtinent aut in posterum obtinebunt, quibus onera varia sunt annexa, videlicet, ut alii missas, alii evangeiium, alii epistolas dicant seu cantent, quocumque ii privilegio, exemptione, praerogativa, generis nobilitate sint insigniti: teneantur, iusto impedimento cessante, infra annum ordines suscipere requisitos; alioquin poenas incurrant iuxta constitutionem con- 20 cilii Viennensis, quae incipit: Ut ii, qui1, quam praesenti decreto innovat. Cogantque episcopi eos, diebus statutis dictos ordines per se ipsos exercere, ac cetera omnia officia, quae debent in cultu divino, praestare, sub eisdem et aliis, etiam gravioribus poenis, arbitrio eorum imponendis; nec aliis in posterum fiat provisio nisi iis, qui iam aetatem et ceteras habilitates 25 integre habere dignoscantur; aliter irrita sit provisio. Carton V Dispensationes quacumque auctoritate concedendae, si extra Romanam curiam committendae erunt, committantur ordinariis illorum, qui eas impetraverint. Eae vero, quae gratiose conceduntur, suum non sortian- 30 tur effectum, nisi prius ab eisdem tamquam delegatis apostolicis summa­ rie tantum et extraiudicialiter cognoscantur, expressas preces subreptionis vel obreptionis vitio non subiacere. Canon VI In commutationibus ultimarum voluntatum, quae nonnisi ex iusta et 35 necessaria causa fieri debent, episcopi tamquam delegati sedis apostolicae summarie et extraiudicialiter cognoscant, nihil in precibus tacita veritate vel suggesta falsitate fuisse narratum, priusquam commutationes prae­ dictae exsecutioni demandentur. Canon VII Legati et nuntii apostolici, patriarchae ac primates et metropolitani in appellationibus ad eos interpositis in quibusvis causis, tam in admittendis 1 Cone. Vienn., c. [5] (v. supra p. 363). 40 Connut o/ Irent - / $45-156J; Scsiion 22 * 739 which the person holding the dignity would like to take up; then, for as long as he resides in the church with care of souls and serves it, he is to be regarded as present and taking part in divine worship in the cathedral and collegiate chur­ ches. These rules are to be regarded as applying only to those churches where there is no custom or statute that higher dignities which do not involve service lose a part of their income and revenues amounting up to one third. All this is notwithstanding even immemorial customs, exemptions and contracts, even those confirmed under oath and by any authority whatever. Canon 4 Anyone appointed to divine service in cathedral or collegiate churches of seculars or regulars, who has not been ordained to the order of at least the subdiaconate, is to have no voice in the chapter of these churches, even if others would willingly grant it to him. Further, any who in these churches hold or in future shall hold higher dignities, minor dignities, offices, prebends, portions and any other benefices, to which are attached various duties (such as, for example, to say or sing masses or the gospel or epistles); and whatever distinc­ tion they may have in terms of privilege, exemption, prerogative or nobility of birth; these are all hereby bound, on the cessation of any lawful impediment, to receive the necessary orders within a year; otherwise they will incur the penal­ ties of the constitution of the council of Vienne which begins with the words, Ut ii qni\ which this council renews by this present decree. And bishops are to compel them to exercise these their orders on the stated days, and to fulfil all the other duties in divine worship to which they are bound, subject to the same penalties and even more severe ones to be imposed at their discretion. And in future such benefices are only to be assigned to those seen to possess in full the age and other necessary qualifications; otherwise the assignment shall be null. Canon 5 Dispensations granted by any authority, if they are to be delivered outside the Roman curia, should be delivered to the diocesan bishops of those who have asked for them. Those that are graciously granted, however, do not take effect until they have first been examined by the same bishops as apostolic delegates in a summary fashion and without judicial process, to ensure that the requests as formulated are not flawed by deceit or fraud. Canon 6 In commutations of last wills, which should not be made without a just and compelling reason, bishops as delegates of the apostolic see must ensure, by summary examination without a judicial process, that nothing is stated in the petition which conceals the truth or suggests falsehood, before such commuta­ tions are put into execution. Canon 7 In appeals in any cases that are laid before them, apostolic legates and nuncios, patriarchs, primates and metropolitans are bound, both in allowing appeals and ' Council of Vienne, decree [5] (see above p. 363). 740 s ConoZwm Truientianm — 1545-1563: Setsio XXII appellationibus, quam in concedendis inhibitionibus post appellationem, servare teneantur formam et tenorem sacrarum constitutionum et prae­ sertim Innocentii IV, quae incipit Romana1. Quacumque consuetudine, etiam immemorabili, aut stilo vel privilegio in contrarium non obstanti­ bus; aliter inhibitiones et processus et inde secuta quaecumque sint ipso iure nulla. CanOH VIII 10 15 20 25 30 35 40 Episcopi, etiam tamquam sedis apostolicae delegati, in casibus a iure con­ cessis1 2 omnium piarum dispositionum, tam in ultima voluntate, quam inter vivos, sint exsecutores, habeant ius visitandi hospitalia, collegia quaecumque ac confraternitates laicorum, etiam quas scholas sive quo­ cumque alio nomine v nt, non tamen quae sub regum immediata pro­ tectione sunt, sine eorum licentia. Eleemosynas, montes pietatis sive charitatis’ et pia loca omnia, quomodocumque nuncupentur, etiam si prae­ dictorum locorum cura ad laicos pertineat atque eadem pia loca exemptio­ nis privilegio sint munita, ac omnia, quae ad Dei cultum aut animarum salutem seu pauperes sustentandos instituta sunt: ipsi ex officio suo iuxta sacrorum canonum statuta3 cognoscant et exsequantur. Non obstantibus quacumque consuetudine, etiam immemorabili, privilegio aut statuto. Canon IX Administratores tam ecclesiastici quam laici, fabricae cuiusvis ecclesiae, etiam cathedralis, hospitalis4, confraternitatis, eleemosynae, montis pietatisb et quorumcumque piorum locorum singulis annis teneantur reddere rationem administrationis ordinario, consuetudinibus et privilegiis qui­ buscumque in contrarium sublatis, nisi secus forte in institutione et ordi­ natione talis ecclesiae seu fabricae expresse cautum esset. Quodsi ex con­ suetudine aut privilegio aut ex constitutione aliqua loci aliis ad id depu­ tatis ratio reddenda esset, tunc cum iis adhibeatur etiam ordinarius, et aliter factae liberationes dictis administratoribus minime suffragentur. Canon X Cum ex notariorum imperitia plurima damna et multarum occasio litium oriatur: possit episcopus quoscumque notarios, etiam si apostolica, imperiali aut regia auctoritate creati fuerint, etiam tamquam delegatus sedis apostolicae, examinatione adhibita, eorum sufficientiam scrutari, illisque non idoneis repertis aut quandocumque in officio delinquentibus, officii eius in negotiis, litibus et causis ecclesiasticis ac spiritualibus exer­ cendi usum perpetuo aut ad tempus prohibere, neque eorum appellatio interdictionem ordinarii suspendat. a Eleemosynas montis pietatis, sive caritatis, in edd. decretorum b eleemosynae montis pietatis in edd. decretorum 1 Romana ecclesia de foro comp. c. 1 II 2 in VI° et iterum c. 3 Romana ecclesia de appcll. II1 5 in Vl° (Fr 2, 996 et 1015). » Cf. cc. 3, 6, 17 et 19 X. III 26 (Fr 2, 539 sq., 545sq.). 3 Cf. conc. Vienn. c. [17] (v. supra pp. 374-376). 4 Cf. sess. VII c. 15 de rcf. (v. supra p. 689). ( oiifial of Γrent — 1545-1563: Seniori 22 * 740 in granting injunctions after appeal, to adhere to the form and tenor of the sacred constitutions and in particular that of Innocent IV beginning Romana *. And this notwithstanding any custom, even immemorial, or title or privilege to the contrary; otherwise the injunctions and procedures and all else that follows from them are legally null. Canon 8 Bishops, acting even as delegates of the apostolic see, are to be executors in cases provided by law*2 of all dispositions of goods for pious purposes, both by last will and between the living, and are to have the right of visiting hospices, colleges of any kind and lay confraternities, even those going by the name of “school” or any other name, but not those under the direct patronage of kings without their permission. According to the provisions of the sacred canons3 they are, in virtue of their office, to examine and regulate almshouses, charitable lending houses and all pious establishments of whatever name, even if the running of such establishments is in the hands of laity and they are protected by a privilege of exemption, and all premises founded for the worship of God, or the salvation of souls, or to support the poor. And all this notwithstanding even immemorial custom, privilege or statute. Canon 9 Both ecclesiastical and lay administrators of the fabric of any church, even a cathedral, or of a hospice4, confraternity, almshouse, charitable lending house or other pious establishments of any kind, are bound to give an account of their administration annually to the bishop of the diocese, all customs and privileges of any kind to the contrary being hereby withdrawn, unless it happens that the statutes of institution of such a church or premise expressly provide otherwise. But if provision is made by custom or privilege or local statute that the account is to be submitted to others assigned for the purpose, then the diocesan bishop is to be added to their number, and any releases conducted otherwise will not be valid for the said administrators. Canon 10 Since many losses and occasions for litigation arise from the incompetence of notaries, the bishop, acting even as delegate of the apostolic see, may examine and check the ability of any notaries, even those appointed by apostolic, impe­ rial or royal authority; and if he finds they are ill-equipped or have at times defaulted in their duty, he may forbid them perpetually or for a time to exercise their office in ecclesiastical and spiritual affairs, disputes and cases; nor shall any appeal from them suspend the bishop’s prohibition. ' Romana ecclesia on the competent forum, ch. 1 II 2 Sext, and also ch. 3 of Romana ecclesia on appeals, 1115 Sext (Fr 2, 996 and 1015). 2 See chs. 3, 6, 17 and 19 Decretals III 26 (Fr 2, 539 ff., 545 ff.). 1 See council of Vienne, decree [17] (see above pp. 374—376). 4 Sec session 7, chapter 15 on reform (see above p. 689). 741 C6.1 Xesjio ,V.\7II synodus damnat eorum sententiam, qui asserunt, novi testamenti sacer­ dotes temporariam tantummodo potestatem habere, et semel rite ordina­ tos iterum laicos effici posse, si verbi Dei ministerium non exerceant. Quodsi quis omnes Christianos promiscue novi testamenti sacerdotes esse, aut omnes pari inter se potestate spirituali praeditos affirmet: nihil aliud facere videtur quam ecclesiasticam hierarchiam, quae est ut castro­ rum acies ordinata^, confundere, perinde ac si, contra beati Pauli doctrinam2, omnes apostoli, omnes prophetae, omnes evangelistae, omnes pastores, omnes sint doctores. Proinde sancta synodus declarat, praeter ceteros ecclesiasticos gradus episcopos, qui in apostolorum locum successerunt, ad hunc hierarchicum ordinem praecipue pertinere, et positos (sicut idem Apostolus ait) a Spiritu sancto regere ecclesiam DeP, eosque presby­ teris superiores esse, ac sacramentum confirmationis conferre4, ministros ecclesiae ordinare, atque alia pleraque peragere ipsos posse, quarum functionum potestatem reliqui inferioris ordinis nullam habent. Docet insuper sancta synodus, in ordinatione episcoporum, sacerdotum et ceterorum ordinum nec populi nec cuiusvis saecularis potestatis et ma­ gistratus consensum sive vocationem sive auctoritatem ita requiri, ut sine ea irrita sit ordinatio; quin potius decernit, eos, qui tantummodo a populo aut saeculari potestate ac magistratu vocati et instituti ad haec ministeria exercenda ascendunt, et qui ea propria temeritate sibi sumunt, omnes non ecclesiae ministros, sed fures et latrones, per ostium non in­ gressos5, habendos esse. Haec sunt, quae generatim sacrae synodo visum est christifideles de sacramento ordinis docere. His autem contraria cenis et propriis canonibus in hunc, qui sequitur, modum damnare constituit, ut omnes adiuvante Christo fidei regula utentes, in tot errorum tenebris catholicam veritatem facilius agnoscere et tenere possint. 5 io is 20 25 Canones de sacramento ordinis 1. Si quis dixerit, non esse in novo testamento sacerdotium visibile et 30 externum, vel non esse potestatem aliquam consecrandi et offerendi verum corpus et sanguinem Domini, et peccata remittendi et retinendi, sed officium tantum et nudum ministerium praedicandi evangelium, vel eos, qui non praedicant, prorsus non esse sacerdotes : a. s. 2. Si quis dixerit, praeter sacerdotium non esse in ecclesia catholica 35 alios ordines, et maiores et minores, per quos velut per gradus quosdam in sacerdotium tendatur: a. s. 3. Si quis dixerit, ordinem sive sacram ordinationem non esse vere et proprie sacramentum, a Christo domino institutum, vel esse figmentum quoddam humanum, excogitatum a viris rerum ecclesiasticarum imperi- 40 tis, aut esse tantum ritum quendam eligendi ministros verbi Dei et sacra­ mentorum: a. s. »Εη6,3εί9. 1 Cf. 1 Cor 12, 28-29; Eph 4,11. ♦ Cf. sess. VII can. 3 de confirm, (v. supra p. 686). 1 Ac 20, 28. 5 Cf. Io 10, 1. Council of Trent — 1545-1563: Session 23 *743 ably condemns the opinion of those who assert that priests of the new covenant have only temporary power, and when duly ordained can be made laity once more if they do not exercise the ministry of the word of God. And if anyone maintains that all Christians without distinction are priests of the new covenant, or that all are equally endowed with the same spiritual power, he appears to be openly overthrowing the church's hierarchy, which is drawn upas a battle line\ just as if (against the teaching of blessed Paul2) all were apostles, all prophets, all evangelists, all pastors, all teachers. The holy council further declares that, apart from the other ranks in the church, bishops in particular belong to this hierar­ chical order and (as the same apostle says) have been made by the holy Spirit riders of the church of God\ and that they arc higher than priests and are able to confer the sacrament of confirmation4, to ordain the ministers of the church and to fulfil many other functions, whereas those of lower order have no power to perform any of these acts. The holy council further teaches that in the ordina­ tion of bishops, priests and other ministers neither the consent nor calling nor authority of the people or of any secular power or functionary is so required that without it the ordination would be invalid. On the contrary, it declares that those who are raised to the exercise of these ministries when called and appointed only by a secular power and functionary, and those who have the temerity to assume such office themselves, are to be regarded one and all, not as ministers of the church, but as thieves and robbers who have not entered by the sheepgate5. These are the general truths which the holy council has decided to teach to the Christian faithful about the sacrament of order. But it has determined to con­ demn contrary teachings by certain appropriate censures in the following man­ ner, so that all may use the rule of faith with Christ’s help, and may more easily recognise and hold to catholic truth amid the darkness of so many errors. Canons on the sacrament of order 1. If anyone says that in the new covenant there is no visible and external priesthood; or that there exists no power to consecrate and offer the true body and blood of the Lord, and to forgive or retain sins, but only a duty and a mere service of preaching the gospel; or that those who do not preach are simply not priests: let him be anathema. 2. If anyone says that apart from the priesthood there do not exist other orders in the catholic church, both major and minor, by which one reaches the priesthood as by successive steps: let him be anathema. 3. If anyone says that order or holy ordination are not a true and proper sacrament instituted by Christ; or that they are a human fabrication devised by men who know nothing of church affairs; or that they are simply a rite for choosing ministers of the word of God and of the sacraments: let him be anathema. 1 Sg 6, 3 and 9. 2 See 1 Cor 12, 28-29; Eph 4, 11. 3 Ac 20, 28. 4 See session 7, canon 3 on confirmation (see above p. 686). 5 See Jn 10, 1. 744 s 10 15 20 Cûnalutm Tndentinum— / 541-1J63. Sema XXIII 4. Si quis dixerit, per sacram ordinationem non dari Spiritum sanctum, ac proinde frustra episcopos dicere: Accipe Spiritum sanctum; aut per eam non imprimi characterem; vel eum, qui sacerdos semel fuit, laicum rursus fieri posse: a. s. 5. Si quis dixerit, sacram unctionem, qua ecclesia in sancta ordinatione utitur, non tantum non requiri, sed contemnendam et perniciosam esse, similiter et alias ordinis caeremonias: a. s. 6. Si quis dixerit, in ecclesia catholica non esse hierarchiam, divina ordi­ natione institutam, quae constat ex episcopis, presbyteris et ministris: a. s. 7. Si quis dixerit, episcopos non esse presbyteris superiores, vel non habere potestatem confirmandi et ordinandi, vel eam, quam habent, illis esse cum presbyteris communem; vel ordines ab ipsis collatos sine populi vel potestatis saecularis consensu aut vocatione irritos esse; aut eos, qui nec ab ecclesiastica et canonica potestate rite ordinati nec missi sunt, sed aliunde veniunt, legitimos esse verbi et sacramentorum ministros: a. s. 8. Si quis dixerit, episcopos, qui auctoritate Romani pontificis assu­ muntur, non esse legitimos et veros episcopos, sed figmentum humanum: a. s. Decreta super reformatione Eadem sacrosancta Tridentina synodus, reformationis materiam prosequens, haec, quae sequuntur, in praesenti decernenda esse statuit ac decernit. Canon I 25 30 35 40 Cum praecepto divino1 mandatum sit omnibus, quibus animarum cura commissa est, oves suas agnoscere, pro his sacrificium offerre, verbique divini praedicatione, sacramentorum administratione ac bonorum omni­ um operum exemplo pascere, pauperum aliarumque miserabilium perso­ narum curam paternam gerere et in cetera munia pastoralia incumbere, quae omnia nequaquam ab his praestari et impleri possunt, qui gregi suo non invigilant neque assistunt, sed mercenariorum more deserunt2: sacro­ sancta synodus eos admonet et hortatur, ut divinorum praeceptorum memores, factique forma gregis3, in iudicio et veritate pascant et regant. Ne vero ea, quae de residentia sancte et utiliter iam antea sub felicis recor­ dationis Paulo tertio sancita fuerunt4, in sensus a sacrosanctae synodi mente alienos trahantur, ac si vigore illius decreti quinque mensibus continuis abesse liceat: illis inhaerendo declarat sacrosancta synodus, omnes patriarchalibus, primatialibus, metropolitanis ac cathedralibus ecclesiis quibus­ cumque quocumque nomine et titulo praefectos, etiam si sanctae Romanae ecclesiae cardinales sint, obligari ad personalem in sua ecclesia vel dioecesi residentiam, ubi iniuncto sibi officio defungi teneantur, neque abesse posse nisi ex causis et modis infrascriptis. Nam cum christiana charitas, urgens necessitas, debita obedientia ac evidens ecclesiae vel rei publicae utilitas aliquos nonnumquam abesse 1 Cf. Io 10,1-16; 21,15-17; 1 et 2 Tm, Tt et alia. 3 Cf. Io 10,12-13. 3 Cf. 1 Pt 5, 2-4. * Sess. VI cc, 1 et 2 de ref. (v. supra pp. 681-683). Council of Γrent — /545-/56J; Session 23 * 744 4. If anyone says the holy Spirit is not given through holy ordination, and so bishops say Receive the holy Spirit in vain; or that no character is imprinted by it; or that someone who was once a priest can become a layman again: let him be anathema. 5. If anyone says the sacred anointing which the church uses in holy ordina­ tion is not only unnecessary but despicable and destructive, as are the other ceremonies of holy order: let him be anathema. 6. If anyone denies that there exists in the catholic church a hierarchy consist­ ing of bishops, priests and ministers, instituted by divine appointment: let him be anathema. 7. If anyone says that bishops are not of higher rank than priests, or have no power to confirm and ordain, or that the power they have is common to them and the priests; or that orders conferred by them are invalid without the consent or calling of the people or of secular authority; or that those are legitimate ministers of the word and sacraments who have neither been duly ordained nor commissioned by ecclesiastical and canonical authority, but have other origins: let him be anathema. 8. If anyone says that bishops who are elevated by the authority of the pope are not legitimate and true bishops, but a human fabrication: let him be anathe­ ma. Decree on reform The same holy council of Trent, pursuing the subject of reform, has decided and decreed to issue the canons which follow. Canon 1 All to whom care of souls has been entrusted are subject to the divine command1 to know their sheep, to offer sacrifice for them, to nourish them by preaching God’s word, by administering the sacraments and by the example of good works of every kind, to have fatherly care of the poor and of all others who are wretched, and to be devoted to other pastoral duties. As none of these roles can be fulfilled by those who do not stay with and watch their flock, but desert them like hirelings12, the holy synod charges and exhorts them to remember the divine commands and, being examples to the flock3, to rule and feed them with faithful wisdom. The holy council has no wish that the holy and wise rules previously made about residence under Paul III4 of happy memory should be interpreted in a sense foreign to the intention of the council, as if permission were given by that decree for an absence of five continuous months. So, abiding by those rules, the holy synod declares that all by any name or title who are in charge of patriarchal, primatial, metropolitan and cathedral churches of any kind whatsoever, even if they are cardinals of the holy Roman church, are bound to reside personally in their church or diocese, and there to fulfil the duties of their office, nor may they be absent except to the degree and on the grounds that follow. For, as Christian charity, pressing need, due obedience and the evident benefit of church or state sometimes insistently requires the absence of some; the holy 1 See Jn 10, 1-16; 21, 15-17; 1 and 2 Tm. Tt and elsewhere. 2 See Jn 10, 12-13. J See 1 Pt 5, 2-4. 4 Session 6, chapters 1 and 2 on reform (see above pp. 681-683). 745 ( o»:a/jhnj I'nJcnMum — lS4i-l5ft3 Semo Λ XII1 postulent et exigant: decernit eadem sacrosancta synodus, has legitimae absentiae causas a beatissimo Romano pontifice, aut a metropolitano vel, eo absente, suffraganeo episcopo antiquiori residente, qui idem metro­ politan! absentiam probare debebit, in scriptis esse approbandas, nisi cum absentia inciderit propter aliquod munus et rei publicae officium episcopatibus adiunctum, cuius quoniam causae sunt notoriae et interdum repentinae, ne eas quidem significari metropolitano necesse erit. Ad eun­ dem tamen cum concilio provinciali spectabit iudicare de licentiis a se vel a suffraganeo datis, et videre, ne quis eo iure abutatur, et ut poenis cano­ nicis errantes puniantur. Interea meminerint discessuri, ita ovibus suis providendum, ut, quantum fieri poterit, ex ipsorum absentia nullum dam­ num accipiant. Quoniam autem qui aliquantisper tantum absunt, ex vete­ rum canonum sententia non videntur abesse, quia statim reversuri sunt: sacrosancta synodus vult illud absentiae spatium singulis annis, sive con­ tinuum sive interruptum, extra praedictas causas nullo pacto debere duos aut ad summum tres menses excedere, et haberi rationem, ut id aequa ex causa fiat et absque ullo gregis detrimento. Quod an ita sit, abscedentium conscientiae relinquit, quam sperat religiosam et timoratam fore, cum Deo corda pateant1, cuius opus non fraudulentur agere3 suo periculo tenentur. Eosdem interim admonet et in Domino hortatur, ne per illius temporis spatium dominici adventus, quadragesimae, nativitatis, resurrectionis Domini, pentecostes item et corporis Christi diebus, quibus refici maxime et in Domino gaudere pastoris praesentia oves debeant, ipsi ab ecclesia sua cathedrali ullo pacto absint3, nisi episcopalia munia in sua dioecesi eos alio vocent. Si quis autem (quod utinam numquam eveniat) contra huius decreti dispositionem abfuerit, statuit sacrosancta synodus, praeter alias poenas adversus non residentes sub Paulo HI impositas et innovatas, ac mortalis peccati reatum, quem incurrit, eum pro rata temporis absentiae fructus suos non facere, nec tuta conscientia, alia etiam declaratione non secuta, illos sibi detinere posse, sed teneri, aut, ipso cessante, per superiorem ecclesiasticum, illos fabricae ecclesiarum aut pauperibus loci erogare, pro­ hibita quacumque conventione vel compositione, quae pro fructibus male perceptis appellatur, ex qua etiam praedicti fructus in totum aut pro parte ei remitterentur. Non obstantibus quibuscumque privilegiis cuicumque collegio aut fabricae concessis. Eadem omnino, etiam quoad culpam, amissionem fructuum et poenas, de curatis inferioribus et aliis quibuscumque, qui beneficium aliquod ecclesiasticum curam animarum habens obtinent, sacrosancta synodus de­ clarat et decernit, ita tamen, ut quandocumque eos, causa prius per episcopum cognita et probata, abesse contigerit, vicarium idoneum, ab ipso ordinario approbandum, cum debita mercedis assignatione relinquant. Discedendi autem licentiam, in scriptis gratisque concedendam, ultra bimestre tempus, nisi ex gravi causa, non obtineant. Quodsi per edictum 1 Cf. Ac 1, 24; Ps 7,10. 1 Cf. Ir 48,10. ’ Cf. conc. Agathensc (506), c. 64 (Msi 8,336; Bruns 2,158); c. 29 C. VH q. 1 (Fr 1, 578). s 10 is 20 25 30 35 40 Council of Trent — 1545-1563? Section 23 * 745 council decrees that these legitimate grounds of absence must be approved in writing by the pope or the metropolitan, or in the metropolitan’s absence a senior suffragan bishop in residence who may also approve the absence of his metropolitan, except when the absence comes about because of some duty of state and responsibility attached to bishoprics, the grounds of which are so well known, and sometimes sudden in occurrence, that there is no need even to notify the metropolitan of them. It will, however, be for the latter to consider with his provincial council the permissions given by himself or his suffragan, to ensure that no one is abusing this right and to inflict canonical penalties on those offending. Those going away should meanwhile be careful to provide for their sheep so that as far as possible they suffer no harm by their absence. Those who are to be away for a short time are not considered by the ancient canons to be absent, as they are soon to return: but the holy council desires that the time of such absences each year, apart from the causes previously stated, should never exceed two or at the most three months, whether continuous or interrupted, and that care should be taken that this only happens for good reasons and without damage to the flock. Whether these conditions are fulfilled it leaves to the conscience of those absenting themselves, in the hope that they will be responsi­ ble and hesitant since human hearts lie open to God1, whose work they are bound at their peril to conduct without fraud2. Meanwhile it charges in the Lord and exhorts the same prelates not on any account to be away from their cathedrals during the time of Advent and Lent, and the days of the birthday and resurrection of the Lord, Pentecost and the body of Christ3, unless episcopal duties summon them elsewhere in the diocese, for then their flocks need most of all to be renewed and to rejoice in the Lord at the presence of their pastor. If, however, anyone (and may it never happen) is absent in contravention of this decree, the holy synod decrees that, in addition to the other penalties imposed against non-residents under Paul III and hereby renewed, and the guilt of mortal sin thereby incurred, such a one will not receive revenues in propor­ tion to the length of the absence; nor can he in conscience retain these funds even if no claim is made on them, but he is obliged to dispose of them (or in his default it is to be done by a higher ecclesiastic) on the fabric of the churches or the poor of the locality; and any pact or arrangement is forbidden which allows appeal for funds wrongly accepted, whereby the aforesaid revenes would be paid to him in whole or in part. And this notwithstanding any privileges granted to any college or fabric fund. The holy synod declares and decrees the same guilt and the same loss of revenues and penalties on incumbents of lower rank and on all persons what­ soever who possess any ecclesiastical benefice involving the care of souls. It does so on the understanding that, whenever they happen to be absent for a reason previously known and approved by the bishop, they will leave a suitable substitute, to be approved by the bishop, and assign him a due measure of payment. Their leave of absence is to be given in writing and free of charge, and may not exceed two months except for a serious reason. But if when recalled by 1 See Ac 1, 24; Ps 7, 10. 2 See Jer 48, 10. ' See council of Agde (506), canon 64 (Msi 8, 336; Bruns 2, 158); ch. 29 C. VII q. 1 (Fr 1, 578). 746 < onahw’i Tndcnitnum — / S V $ - / Senio A\//l citati, etiam non personaliter, contumaces fuerint, liberum esse vult ordinariis, per censuras ecclesiasticas ac sequestrationem et subtrac­ tionem fructuum aliaque iuris remedia, etiam usque ad privationem, com­ pellere, nec exsecutionem hanc quolibet privilegio, licentia, familiaritate, 5 exemptione, etiam ratione cuiuscumque beneficii, pactione, statuto, etiam iuramento vel quacumque auctoritate confirmato, consuetudine, etiam immemorabili, quae potius corruptela censenda est, sive appellatione aut inhibitione, etiam in Romana curia vel vigore Eugenianae constitutionis1, suspendi posse. 10 Postremo tam decretum illud sub Paulo ΙΠ, quam hoc ipsum in con­ ciliis provincialibus et episcopalibus publicari sancta synodus praecipit. Cupit enim, quae adeo ex pastorum munere animarumque salute sunt, fre­ quenter omnium auribus mentibusque infigi, ut in posterum, Deo iuvante, nulla temporum iniuria, aut hominum oblivione, aut desuetudine abole15 antur. Canon II μ Ecclesiis cathedralibus seu superioribus quocumque nomine ac titulo praefecti, etiam si sanctae Romanae ecclesiae cardinales sint, si munus con­ secrationis intra tres menses non susceperint1, ad fructuum perceptorum restitutionem teneantur; si intra totidem menses postea id facere negle­ xerint, ecclesiis ipso iure sint privati. Consecratio vero si extra curiam Romanam fiat, in ecclesia, ad quam promoti fuerint, aut in provincia, si commode fieri poterit, celebretur. Canon III 25 Episcopi per semetipsos ordines conferant. Quodsi aegritudine fuerint impediti, subditos suos non aliter quam iam probatos et examinatos ad alium episcopum ordinandos dimittant. Canon IV’ Prima tonsura non initientur, qui sacramentum confirmationis non susce30 perint et fidei rudimenta edocti non fuerint, quique legere et scribere nesciant et de quibus probabilis coniectura non sit, eos non saecularis iudicii fugiendi fraude, sed ut Deo fidelem cultum praestent, hoc vitae genus elegisse. Canon V 35 Ad minores ordines promovendi bonum a parocho et a magistro scholae, in qua educantur, testimonium habeant. Ii vero, qui ad singulos maiores erunt assumendi, per mensem ante ordinationem episcopum adeant, qui parocho aut alteri, cui magis expedire videbitur, committat, ut nominibus ac desiderio eorum, qui volent promoveri, publice in ecclesia propositis, 40 de ipsorum ordinandorum natalibus, aetate, moribus et vita a fide dignis 1 Divina in tmirunli, c. 3 V 7 in Extrav. comnj. (Fr 2, 1300). ’ Cf. cone. Chalc., c. 25 (v. supra p. 98); c. 1 D. C (Fr 1, 352); v. etiam sess. VII c, 9 de ref. (supra p. 68S). ( oitnctlof Γrent — /5*/5-/ 56J; Seaton 23 * 746 edict, even if not personally, they remain obdurate, then the council wishes bishops to be free to compel them by ecclesiastical censures and by sequestration and subtraction of their revenues and other legal remedies, including even deprivation of the benefice; nor may the execution of such a remedy be sus­ pended for any privilege, permission, friendship, exemption even by reason of any benefice, agreement, decree even under oath or confirmed by any authority, custom even if immemorial (which is rather to be considered an abuse), or appeal or injunction even in the Roman court or in virtue of the constitution of Eugenius1. Finally the holy synod orders this decree and that^iven under Paul III to be promulgated in provincial and episcopal councils. For it desires that matters closely touching the duty of shepherds and the salvation of souls may be so frequently dinned into the ears and minds of all that with God’s help they may never fade in time to come through the wear and tear of time or human forgetfulness and neglect. Canon 2 If those appointed to the charge of cathedral or greater churches of any title or designation, even if they are cardinals of the holy Roman church, have not received consecration to their office within three months12, they are bound to restitution of revenues which they have received; if they have still neglected this for a further three months, then by law they are to be deprived of their churches. If the consecration takes place outside the Roman court, it should be celebrated in the church to which they have been appointed or in the province, if this can conveniently be done. Canon 3 Bishops should confer orders personally. But if they are prevented by illness, they should send their subjects to another bishop for ordination only when they have been tested and approved. Canon 4 The first tonsure should not be given to those who have not been confirmed and taught the basic truths of faith, or who cannot read or write, and only when there is sound evidence that they have chosen this form of life to give faithful service to God, and not to escape secular justice by fraud. Canon 3 Those to be promoted to minor orders should have a good testimonial from their parish priest and the master of the school in which they are being educated. Those to be admitted to the successive major orders should approach the bishop during the month before their ordination: he will ensure through the parish priest or whoever he thinks fit that the names and intention of those wishing to be ordained should be published in the church; who will then enquire carefully about their origins, age, conduct and life-style befitting the faith, and will send as 1 Divina in eminenti, ch. 3 V 7 in Extrav. comm. (Fr 2, 1300). 2 See council of Chalcedon, canon 25 (see above p. 98); ch. 1 D. C (Fr 1,352); see also session 7, chapter 9 on reform (see above p. 688). 747 Concilium Truientinnni — /5-ZS-/S6.J Scssm Will diligenter inquirat et litteras testimoniales, ipsam inquisitionem factam continentes, ad ipsum episcopum quamprimum transmittat. Canon VI Nullus prima tonsura initiatus, aut etiam in minoribus ordinibus consti­ tutus, ante quartum decimum annum beneficium possit obtinere1. Is etiam s fori privilegio non gaudeat, nisi beneficium ecclesiasticum habeat, aut clericalem habitum et tonsuram deferens alicui ecclesiae ex mandato epi­ scopi inserviat, vel in seminario clericorum, aut in aliqua schola vel uni­ versitate de licentia episcopi, quasi in via ad maiores ordines suscipiendos versetur. In clericis veroYoniugatis servetur constitutio Bonifatii VIII, 10 quae incipit: Clerici, qus cum unicis2, modo hi clerici, alicuius ecclesiae ser­ vitio vel ministerio ab episcopo deputati, eidem ecclesiae serviant vel ministrent et clericali habitu et tonsura utantur; nemini quoad hoc privi­ legio vel consuetudine, etiam immemorabili, suffragante. Canon VII 15 Sancta synodus, antiquorum canonum34vestigiis inhaerendo, decernit, ut, quando episcopus ordinationem facere disposuerit, omnes, qui ad sacrum ministerium accedere voluerint, feria quarta ante ipsam ordinationem, vel quando episcopo videbitur, ad civitatem evocentur. Episcopus autem, sacerdotibus et aliis prudentibus viris, peritis divinae legis ac in ecclesiasti- 20 cis sanctionibus exercitatis, sibi adseitis, ordinandorum genus, personam, aetatem, institutionem, mores, doctrinam et fidem diligenter investiget et examinet. Canon VIII Ordinationes sacrorum ordinum statutis a iure temporibus * ac in cathe- 25 drali ecclesia, vocatis praesentibusque ad id ecclesiae canonicis, publice celebrentur. Si autem in alio dioecesis loco, praesente clero loci, dignior, quantum fieri poterit, ecclesia semper adeatur. Unusquisque autem a pro­ prio episcopo ordinetur5. Quodsi quis ab alio promoveri petat, nullatenus id ei, etiam cuiusvis generalis aut specialis rescripti vel privilegii praetextu, 30 etiam statutis temporibus, permittatur, nisi eius probitas ac mores ordi­ narii sui testimonio commendentur®. Si secus fiat, ordinans a collatione ordinum per annum, et ordinatus a susceptorum ordinum exsecutione, quamdiu proprio ordinario videbitur expedire, sit suspensus. Canon IX Episcopus familiarem suum non subditum ordinare non possit, nisi per triennium secum fuerit commoratus et beneficium, quacumque fraude 1 Cf. c. 3 X. I 14 (Fr 2,126). 1 c. un. Ill 2 in VI° (Fr 2» 1019). 3 Praesertim conc. Nannetense (658?), c. 11 (Msi 18,169), c. 5 D. XXIV (Fr 1, 88). 4 Cf. praesertim c. 7 D. LXXV (Fr 1, 267); cc. 1-3 X. I 11 (Fr 2, 118). 5 Cf. e. gr. conc. Nie. I, c. 16; conc. Constant. I, c. 2; conc. Chalc., c. 20 ; conc. Lugd. II, c. 15 (v. supra pp. 13-14, 31-32, 96, 322). e Cf. sess. XIV cc. 2-3 de ref. (v. supra pp. 714-715). 35 Council of Trent—1545-1563: Seition 23 * 747 soon as possible to the bishop testimonial letters containing the results of his research. Canon 6 No one who has received the first tonsure, or even one in minor orders, may be given a benefice before his fourteenth year1. Nor does he share exemption from secular jurisdiction unless he holds an ecclesiastical benefice, or wears clerical dress and tonsure and serves a church by episcopal appointment, or lives in a seminary or by episcopal permission in a school or university with the intention of receiving major orders. In the case of married clerics, the constitu­ tion of Boniface VIII beginning Clerici, qui cum unicis12 is to be observed, provided that these clerics when appointed by a bishop to service and ministry at some church do in fact serve or minister at that church and wear clerical dress and the tonsure. No privilege or custom however immemorial is to avail anyone to the contrary. Canon 7 The holy synod, following in the footsteps of the ancient canons3, decrees that when a bishop arranges to hold an ordination, all wishing to join the sacred ministry are to be summoned to the city on the Wednesday before the ordina­ tion, or when the bishop chooses. For his part the bishop, with the help of priests and other men of judgment who are trained in divine law and experienced in ecclesiastical sanctions, is to make a thorough examination and enquiry into the family, personality, age, education, conduct, doctrine and faith of the ordinands. Canon 8 Ordinations are to be celebrated publicly in the cathedral church at the times determined by law4*,when the canons of the church have been summoned for the purpose and are present. If they take place elsewhere in the diocese, one of the greater churches should if possible be chosen, and its clergy should be present. Everyone is to be ordained by his own bishop3. If anyone asks to be raised to orders by another bishop, this permission should never be granted, even on grounds of some general or special rescript or privilege, and even during the legal times, unless his worthiness and conduct are commended by testimony of his own bishop6. If this rule is contravened, the ordaining bishop is suspended from conferring orders for a year, and the person ordained is suspended from the exercise of the orders received as long as his own bishop shall judge fitting. Canon 9 A bishop may not ordain a member of his household who is not one of his subjects, unless he has lived with him for three years and immediately confers an 1 See ch. 3 Decretals I 14 (Fr 2, 126). 2 Ch. 1 III 2 Sext (Fr 2, 1019). ' Especially the council of Nantes (658?), canon 11 (Msi 18, 169), ch. 5 D. XXIV (Fr 1, 88). 4 See especially ch. 7 D. LXXV (Fr 1, 267); chs. 1-3 Decretals I 11 (Fr 2, 118). See for example the council of Nicaea I, canon 16; council of Constantinople I, canon 2; council of Chalcedon, canon 20; council of Lyons II, constitution 15 (see above pp. 13-14, 31-32, 96, 322). 6 See session 14, canons 2-3 on reform (see above pp. 714-715). 74S Concilium Triclentinuni — H45 -/$6.1 Δ<·«ζο .VMil cessante, statim re ipsa illi conferat; consuetudine quacumque, etiam immemorabili, in contrarium non obstante.1 Cmou X Abbatibus ac aliis quibuscumque quantumvis exemptis non liceat in s posterum, intra fines alicuius dioecesis consistentibus, etiam si nullius dioecesis vel exempti esse dicantur: cuiquam, qui regularis subditus sibi non sit, tonsuram vel minores ordines conferre, nec ipsi abbates et alii exempti aut collegia vel capitula quaecumque, etiam ecclesiarum cathedralium, litteras dimissorias aliquibus clericis saecularibus, ut ab aliis ordi10 nentur, concedant, sed horum omnium ordinatio, servatis omnibus, quae in huius sanctae synodi decretis1 continentur, ad episcopos, intra quorum dioecesis fines exsistant, pertineat; non obstantibus quibusvis privilegiis, praescriptionibus aut consuetudinibus, etiam immemorabilibus. Poenam quoque impositam his, qui contra huius sanctae synodi sub Paulo III is decretum1*3 a capitulo episcopali, sede vacante, litteras dimissorias impe­ trant, ad illos, qui easdem litteras non a capitulo, sed ab aliis quibusvis in iurisdictione episcopi, loco capituli, sede vacante, succedentibus obtine­ rent, mandat extendi. Concedentes autem dimissorias contra formam de­ creti ab officio et beneficio per annum sint ipso iure suspensi. 20 Canon XI Minores ordines iis, qui saltem latinam linguam intelligant, per temporum interstitia, nisi aliud episcopo expedire magis videretur, conferantur, ut eo accuratius, quantum sit huius disciplinae pondus, possint edoceri; ac in unoquoque munere iuxta praescriptum episcopi se exerceant, idque in ea, 25 cui adscript! erunt, ecclesia, nisi forte ex causa studiorum absint, atque ita de gradu in gradum ascendant, ut in eis cum aetate vitae meritum et doctrina maior accrescat. Quod et bonorum morum exemplum, et assi­ duum in ecclesia ministerium, atque maior erga presbyteros et superiores ordines reverentia, et crebrior, quam antea, corporis Christi communio μ maxime comprobabunt. Cumque hinc ad altiores gradus et sacratissima mysteria sit ingressus, nemo iis initietur, quem non scientiae spes maioribus ordinibus dignum ostendat. Hi vero non nisi post annum a susceptione postremi gradus minorum ordinum ad sacros ordines promo­ veantur, nisi necessitas aut ecclesiae utilitas iudicio episcopi aliud exposcat. 35 Canon XII Nullus in posterum ad subdiaconatus ordinem ante vigesimum secundum, ad diaconatus ante vigesimum tertium, ad presbyteratus ante vigesimum quintum aetatis suae annum promoveatur4. Sciant tamen episcopi, non singulos in ea aetate constitutos debere ad hos ordines assumi, sed dignos 1 Cf. sess. XXI c. 2 de ref. (v. supra pp. 728-729). 1 Sess. XIV cc. 5-6, 11 et 12 de ref. (v. supra pp. 715-718 ). 3 Sess. VII c. 10 de ref. (v. supra p. 688). 4 Cf. c. 3 I 6 in Clem. (Fr 2,1140), ubi subdiaconatum 18, diaconatum 22, presbyteratum 25 anno suscipi posse statutum est. Council of Trent — 1545-1563: Session 23 * 748 actual benefice on him, all deceit being set aside; and this notwithstanding any custom to the contrary however immemorial’. Canon 10 Henceforth abbots and others with whatever exemption, residing within the confines of any diocese, even if they are said to be “of no diocese” or exempt, may not henceforth confer the tonsure or minor orders on anyone who is not a regular subject to them; nor may these abbots or other exempt persons or any colleges or chapters, even those of cathedral churches, grant dimissorial letters to any secular clerics to be ordained by others; but the regulation of all such matters, when everything contained in the decrees of this holy synod12 has been observed, belongs to the bishops within whose diocesan territory the ordinands live; all this notwithstanding any contrary privileges, prescriptions or customs however immemorial. And the council orders the penalty imposed on those who obtain dimissorial letters from the chapter when the see is vacant, against the decree made by this holy council under Paul III3, to be extended to those who obtain such letters not from the chapter but from any other persons succeeding, in place of the chapter, to the episcopal jurisdiction while the see is vacant. Those granting such letters against the provisions of the decree are automatically suspended for a year from their office and benefice. Canon 11 Minor orders should be conferred at spaced intervals, on those who at least understand Latin, unless another arrangement seems best to the bishop, so that they can learn more clearly the gravity of this orderly progression. And they may thus train themselves in the responsibilities of each office under the bishop’s control, and do so in the church to which they are attached, unless they happen to be absent for the purposes of study, and thus go up step by step with good living and greater learning growing with their age. This they will chiefly demonstrate by good example, faithful service in the church, greater respect for jriests and those in higher orders, and a more frequent reception than before of loly communion. At the point of moving on to the higher steps and the sacred mysteries, no one should be advanced who has not shown himself by the promise of his learning to be fitted for major orders. And they are not to be advanced to holy orders until a year after they have received the last grade of minor orders, unless in the judgment of the bishop the need or advantage of the church requires otherwise. Canon 12 Henceforth no one is to be advanced to the subdiaconate before his twentysecond, or to the diaconate before his twenty-third, or to the priesthood before his twenty-fifth year4. But bishops must realise that not anyone of those ages should be advanced, but only those who are worthy and whose age is to be 1 See session 21, canon 2 on reform (see above pp. 728-729). ·’ Session 14, canons 5-6. II and 12 on reform (see above pp. 715-718). ’ Session 7, chapter 10 on reform (see above p. 688). 4 See ch. 3 I 6 Clementines (Fr 2, 1140), which decrees that the subdiaconate may be received at the 18th, the diaconate at the 22nd, and the priesthood at the 25th year. 749 Canalium TndfHttnHm — /5-M-MtJ Scssio ΑΛ7// dumtaxat et quorum probata vita senectus sit*1. Regulares quoque nec in minori aetate, nec sine diligenti episcopi examine ordinentur; privilegiis quibuscumque quoad hoc penitus exclusis. Canen XIII Subdiaconi et diaconi ordinentur habentes bonum testimonium et in 5 minoribus ordinibus iam probati, ac litteris et iis, quae ad ordinem exer­ cendum pertinent, instructi, qui sperent, Deo auctore, se continere posse. Ecclesiis, quibus adscribentur, inserviant, sciantque maxime decere, si saltem diebus dominicis et solemnibus, cum altari ministraverint, sacram communionem perceperint. Promoti ad sacrum subdiaconatus ordinem, 10 si per annum saltem in eo non sint versati, ad altiorem gradum, nisi aliud episcopo videatur, ascendere non permittantur. Duo sacri ordines non eodem die, etiam regularibus, conterantur2; privilegiis ac induitis, qui­ busvis concessis, non obstantibus quibuscumque. Canon XIV 15 Qui pie et fideliter in ministeriis anteactis se gesserint, ad presbyteratus ordinem assumantur; bonum1 habeant testimonium3, et hi sint, qui non modo in diaconatu ad minus annum integrum, nisi ob ecclesiae utilitatem ac necessitatem aliud episcopo videretur, ministraverint, sed etiam ad po­ pulum docendum ea, quae scire omnibus necessarium est ad salutem, ac 20 administranda sacramenta, diligenti examine praecedente, idonei com­ probentur, atque ita pietate ac castis moribus conspicui, ut praeclarum bonorum operum exemplum et vitae monita ab eis possint exspectari. Curet episcopus, ut ii saltem diebus dominicis et festis solemnibus, si autem curam habuerint animarum, tam frequenter, ut suo muneri satis- 25 faciant, missas celebrent. Cum promotis per saltum, si non ministraverint, episcopus ex legitima causa possit dispensare. Concn XV Quamvis presbyteri in sua ordinatione a peccatis absolvendi potestatem accipiant, decernit tamen sancta synodus, nullum, etiam regularem, posse 30 confessiones saecularium, etiam sacerdotum, audire, nec ad id idoneum reputari, nisi aut parochiale beneficium, aut ab episcopis per examen, si illis videbitur esse necessarium, aut alias idoneus iudicerur et approba­ tionem, quae gratis detur, obtineat; privilegiis et consuetudine quacum­ que, etiam immemorabili, non obstantibus. 35 Canon XVI Cum nullus debeat ordinari, qui iudicio sui episcopi non sit utilis aut necessarius suis ecclesiis, sancta synodus, vestigiis sexti canonis concilii Chalcedonensis4 inhaerendo, statuit, ut nullus in posterum ordinetur, a et ad presbyteratus ordinem assumuntur, bonum legunt edd. decretum ‘ Cf. Sap 4, 9. 1 Cf. 1 Tm 3, 7. ’ Cf. cc. 13 et 15 X. I 11 (Fr 2,121 «q.). 4 Cone. Chalc., c. 6 (v. supra p. 90). 40 Council of Trent 1545-*1563: Scition 23 ♦ 749 reckoned by good living *. Regulars similarly are not to be ordained too young nor without careful examination by the bishop, and all privileges in this matter are wholly ruled out. Canon 13 Those to be ordained subdeacons and deacons should be of good repute and already tested in minor orders. They should be well educated, trained in all that belongs to the exercise of their order and with hope that by God’s help they can live a celibate life. They should serve the churches to which they are assigned and realise that it is highly desirable that they should receive holy communion at least on Sundays and greater feasts, when they minister at the altar. Those advanced to the holy order of the subdiaconate should not be allowed to proceed to a higher rank until they have spent a year as subdeacons, unless the bishop judges otherwise. Two holy orders should not be conferred on the same day, even on regulars2, notwithstanding privileges and induits of any kind that have been granted. Canon 14 Those to be advanced to the priesthood should be men who have conducted themselves devoutly and faithfully in the earlier ministries. They should be of good repute3 and be men who have not only served in the diaconate for at least a full year (unless the bishop judges otherwise for the need and benefit of the church), but have also been shown by careful examination to be equipped to teach the people what all need to know for their salvation and to administer the sacraments, and to be so outstanding in devotion and chaste conduct that they can be expected to give a fine example of good works and holy living. The bishop is to see that they celebrate mass at least on Sundays and solemn feasts, and if they have the care of souls as often as their responsibilities require. For a legitimate reason the bishop may grant a dispensation for omission of an order to those who have not served in it. Canon 15 Although at their ordination priests receive the power to forgive sins, the holy council nevertheless decrees that no one, even a regular, may hear the confes­ sions of seculars, even priests, nor be considered qualified to do so, until he has been judged by the bishops to be qualified by means of an examination if they deem one to be necessary, or in some other way, and has received their approval which is to be given free of charge: this notwithstanding any privileges or any custom however immemorial. Canon 16 No one should be ordained unless his bishop judges that he will be useful or necessary for his churches. Hence the holy council, following the example of the sixth canon of the council of Chalcedon4, decrees that no one is to be ordained 1 See Wis 4, 9. 3 See 1 Tm 3, 7. 2 See chs. 13 and 15 Decretals I 11 (Fr 2, 121 ff.). 4 Council of Chalcedon, canon 6 (see above p. 90). 750 Concilium Tntientinum — I $75 -156.J Setsio X.X'/I/ qui illi ecclesiae aut pio loco, pro cuius necessitate aut utilitate assumitur, non adscribatur, ubi suis fungatur muneribus, nec incertis vagetur sedibus. Quodsi locum inconsulto episcopo deseruerit, ei sacrorum exercitium interdicatur. Nullus praeterea clericus peregrinus sine commendatitiis sui 5 ordinarii litteris ab ullo episcopo ad divina celebranda et sacramenta administranda admittatur. Canon Xi/II Ut sanctorum ordinum a diaconatu ad ostiariarum functiones, ab aposto­ lorum temporibus in ecclesia laudabiliter receptae, et pluribus in locis 10 aliquamdiu intermissae, in usum iuxta sacros canones1 revocentur, nec ab haereticis tamquam otiosae traducantur: illius prisci moris restituendi desiderio flagrans, sancta synodus decernit, ut in posterum huiuscemodi ministeria non nisi per constitutos in dictis ordinibus exerceantur, omnesque et singulos praelatos ecclesiarum in Domino hortatur et illis praecipit, is ut, quantum fleri commode poterit, in ecclesiis cathedralibus, collegiatis et parochialibus suae dioecesis, si populus frequens et ecclesiae proventus id ferre queant, huiusmodi functiones curent restituendas, et ex aliqua parte redituum aliquorum simplicium beneficiorum, vel fabricae ecclesiae, si proventus suppetant, aut utriusque illorum, eas functiones exercentibus 20 stipendia assignent, quibus, si négligentes fuerint, ordinarii iudicio aut ex parte mulctari aut in totum privari possint. Quodsi ministeriis quatuor minorum ordinum exercendis clerici coelibes praesto non erunt, suffici possint etiam coniugati vitae probatae, dummodo non bigami, ad ea munia obeunda idonei, et qui tonsuram et habitum clericalem in ecclesia gestent. 25 Concn XVIII Cum adolescentium aetas, nisi recte instituatur, prona sit ad mundi voluptates sequendas1, et, nisi a teneris annis ad pietatem et religionem informetur, antequam vitiorum habitus totos homines possideat, numquam perfecte ac sine maximo ac singulari propemodum Dei omnipotentis so auxilio in disciplina ecclesiastica perseveret: sancta synodus statuit, ut singulae cathédrales, metropolitanae atque his maiores ecclesiae pro modo facultatum et dioecesis amplitudine certum puerorum ipsius civitatis et dioecesis, vel eius provinciae, si ibi non reperiantur, numerum in collegio, ad hoc prope ipsas ecclesias vel alio in loco convenienti, ab episcopo eli35 gendo, alere ac religiose educare et ecclesiasticis disciplinis instituere teneantur. In hoc vero collegio recipiantur, qui ad minimum duodecim annos et ex legitimo matrimonio nati sint, ac legere et scribere compe­ tenter noverint, et quorum indoles et voluntas spem afferat, eos ecclesi­ asticis ministeriis perpetuo inservituros. Pauperum autem filios praecipue «o eligi vult, nec tamen ditiorum excludit, modo suo sumptu alantur et studium prae se ferant Deo et ecclesiae inserviendi. Hos pueros episcopus in tot classes, quot ei videbitur, divisos, iuxta eorum numerum, aetatem ac in disciplina ecclesiastica progressum, partim, cum ei opportunum 1 Cf. Statuta ecclesiae antiqua cc. 92-99 (Muniet, op.cit., 97-99); cc. 14-20 D. XXIH (Frl,84sq.). ’ Cf. Gn 8, 21. Council of Trent — 1545-1 563: Session 23 * 750 henceforth without being assigned to the church or place of piety for the needs and advantage of which he is being advanced, and where he may fulfil his functions and not wander about in a homeless fashion. And if he deserts that post without the bishop’s consent, he is to be banned from sacred ministry. And furthermore no wandering cleric is to be allowed by any bishop to celebrate the liturgy and administer the sacraments without commendatory letters from his own bishop. Canon 17 The functions of holy orders from deacon to doorkeeper have been commend­ ably accepted in the church since apostolic times, and though lapsing for a time in some places are now being brought back to use according to the sacred canons1, and are not to be denounced by heretics as superfluous. Hence the holy council, desiring from its heart to restore early practice, decrees that henceforth these ministries are only to be exercised by those holding the appropriate orders; and it exhorts and commands in the Lord each and all who are in charge of churches, as far as can reasonably be done, to restore these functions in the cathedral and collegiate and parish churches of their diocese, if the number of people and the revenues of a church make this possible; and it bids them assign stipends from part of the revenues of some simple benefices, or of the church’s fabric fund if its resources suffice, or of both, to those who carry out these functions, who can be fined or totally deprived of payment at the bishop’s judgment if they are negligent. And if there are not enough celibate clerics to carry out the functions of the four minor orders, there can be added married clerics of worthy life, as long as they have not married twice, who will fulfil these tasks and wear the tonsure and clerical dress in the church. Canon 18 If they are not rightly brought up, those of adolescent years tend to make for the world’s pleasures2 and, unless trained to religious practice from an early age before habits of vice take firm hold on so many, they never keep to an orderly church life in an exemplary way without very great and almost extraordinary help from almighty God. Hence the holy council decrees that every cathedral, metropolitan and greater church is obliged to provide for, to educate in religion and to train in ecclesiastical studies a set number of boys, according to its resources and the size of the diocese: the boys are to be drawn from the city and diocese, or its province if the former do not provide sufficient, and educated in a college chosen for the purpose by the bishop near to these churches or in another convenient place. Those admitted to the college should be at least twelve years old, of legitimate birth, who know how to read and write competently, and whose character and disposition offers hope that they will serve in church ministries throughout life. The council wishes the sons of poor people particu­ larly to be chosen, but does not exclude those of the more wealthy provided they pay for their own maintenance and show an ambition to serve God and the church. The bishop will divide these boys into the number of classes he thinks fit, according to their number, age and progress in ecclesiastical learning; some he will assign to service of the churches when he considers the time is ripe, others 1 See Ancient statutes of the church, canons 92-99 (Munier, op. at., 97-99); chs. 14-20 D. XXIII (Fr 1. 84 ff.). 2 See Gn 8, 21. 751 Concilium TndentinMm — / W ' - / iftj .Semo AXIII videbitur, ecclesiarum ministerio addicet, partim in collegio erudiendos retinebit, aliosque in locum eductorum sufficiet, ita ut hoc collegium Dei ministrorum perpetuum seminarium sit. Ut vero in eadem disciplina ecclesiastica commodius instituantur, tonsura statim atque habitu clericali semper utentur, grammatices, cantus, computi ecclesiastici aliarumque bonarum artium disciplinam discent; sacram Scripturam, libros eccle­ siasticos, homilias sanctorum, atque sacramentorum tradendorum, ma­ xime quae ad confessiones audiendas videbuntur opportuna, et rituum ac caeremoniarum formas ediscent. Curet episcopus, ut singulis diebus missae sacrificio intersint ac saltem singulis mensibus confiteantur peccata, et iuxta confessoris iudicium sumant corpus domini nostri lesu Christi; cathedrali et aliis loci ecclesiis diebus festis inserviant. Quae omnia atque alia ad hanc rem opportuna et necessaria episcopi singuli cum consilio duorum canonicorum seniorum et graviorum, quos ipsi elegerint, prout Spiritus sanctus suggesserit, constituent, eaque ut semper observentur, saepius visitando operam dabunt. Dyscolos et incorrigibiles ac malorum morum seminatores acriter punient, eos etiam, si opus fuerit, expellendo, omniaque impedimenta auferentes quaecumque ad conservandum et augendum tam pium et sanctum institutum pertinere videbuntur, diligen­ ter curabunt. Et quia ad collegii fabricam instituendam et ad mercedem praeceptori­ bus et ministris solvendam, et ad alendam iuventutem, et ad alios sumptus certi reditus erunt necessarii, ultra ea, quae ad instituendos vel alendos pueros sunt in aliquibus ecclesiis et locis destinata, quae eo ipso huic seminario sub eadem episcopi cura applicata censeantur: iidem episcopi cum consilio duorum de capitulo, quorum alter ab episcopo, alter ab ipso capitulo eligatur, itemque duorum de clero civitatis, quorum quidem alterius electio similiter ad episcopum, alterius vero ad clerum pertineat: ex fructibus integris mensae episcopalis, et capituli et quarumcumque dignitatum, personatuum, officiorum, praebendarum, portionum, abbatiarum et prioratuum, cuiuscumque ordinis, etiam regularis, aut quali­ tatis vel conditionis fuerint, et hospitalium, quae dantur in titulum vel administrationem iuxta constitutionem concilii Viennensis, quae incipit Quia contingit1, et beneficiorum quorumcumque, etiam regularium, etiam si iurispatronatus cuiuscumque fuerint, etiam si exempta, etiam si nullius dioecesis, vel aliis ecclesiis, monasteriis et hospitalibus et aliis quibusvis locis piis, etiam exemptis, annexa, et ex fabricis ecclesiarum et aliorum locorum, etiam ex quibuscumque aliis ecclesiasticis reditibus seu proven­ tibus, etiam aliorum collegiorum (in quibus tamen seminaria discentium vel docentium ad commune ecclesiae bonum promovendum actu non habentur; haec enim exempta esse voluit, praeterquam ratione redituum, qui superflui essent ultra convenientem ipsorum seminariorum susten­ tationem) seu corporum vel confraternitatum, quae in nonnullis locis scholae appellantur, et omnium monasteriorum, non tamen mendicantium, etiam ex decimis quacumque ratione ad laicos, ex quibus subsidia eccle1 Cone. Vienn., c. [17] (v. supra pp. 374-376). i 10 is 20 25 30 35 40 45 Council oj Trent — 1M3-IJ63: Sr mon 23 * 751 he will keep for education in the college; and he will replace those withdrawn by others, so that the college becomes a perpetual seminary of ministers of God. So that they may be more appropriately grounded in ecclesiastical studies, they should always have the tonsure and wear clerical dress from the outset; they should study grammar, singing, keeping church accounts and other useful skills ; and they should be versed in holy scripture, church writers, homilies of the saints, and the practice of rites and ceremonies and of administering the sacra­ ments, particularly all that seems appropriate to hearing confessions. The bishop should ensure that they attend mass every day, confess their sins at least every month, receive the body of our lord Jesus Christ as often as their confessor judges, and serve in the cathedral and other churches of the area on feast days. In consultation with two of the senior and more experienced canons of their choosing, bishops are to see to all these arrangements and any others useful or necessary for this enterprise, as the holy Spirit may prompt, and by constant visitation ensure that they are always kept in force. They will punish the difficult and incorrigible and those who spread bad habits with severity, and expel them if need be; and they will take the utmost care to remove all obstacles from such a worthy and holy foundation and promote all that preserves and strengthens it. Steady revenues will be needed — over and above those already allotted in some churches and places to the education or maintenance of boys, which will naturally be applied to this seminary under the care of the bishop — for the construction of the college, payment to the teachers and servants, maintenance of the young people and other expenses. Hence the bishops in question should set up a council with two from the chapter, one chosen by the bishop and one by the chapter itself, and two from the city’s clergy, one similarly chosen by the bishop and the other by the clergy. This council is to subtract a part or share from the revenues of the following: the bishop’s table and that of the chapter; all major and minor dignities, offices, prebends, portions, abbacies and priorates of whatever order, even regular, or quality or condition they may be; all revenues of hospices given under title or for administration according to the constitution of the council of Vienne beginning Quia contingit' ; and every kind of benefice including those of regulars, even if they are in anyone’s right of patronage, exempt or in no diocese, or attached to other churches or monasteries or hospices or any other pious institutions even if exempt; and from the treasuries of churches and other places, and any other ecclesiastical revenues or incomes, even of other colleges (if the seminaries of those learning and teaching for the general good of the church are not included in them, for the council wished these to be exempt except in respect of any revenues over and above those needed for the proper support of the seminaries) or associations or confraternities, which in some places are called schools, and of all monasteries except those of mendi­ cants, but including those from tithes belonging for any reason to laity, from whom ecclesiastical subsidies are normally due, and to members of any militia or 1 See Council of Vienne, decree [17] (see above pp. 374-376). 752 s 10 is 20 as μ 35 40 45 Canaün/h Tndencnum — 1^45-liéd. .Venn) XX/// siastica solvi solent, et milites cuiuscumque militiae aut ordinis pertinenti­ bus (fratribus sancti loannis Hierosolymitani dumtaxat exceptis) : partem aliquam vel portionem detrahent, et eam portionem sic detractam, nec non beneficia aliquot simplicia, cuiuscumque qualitatis ct dignitatis fuerint, vel etiam praestimonia vel praestimoniales portiones nuncupatas, etiam ante vacationem, sine cultus divini et illa obtinentium praeiudicio, huic collegio applicabunt et incorporabunt. Quod locum habeat, etiamsi beneficia sint reservata vel affecta, nec per resignationem ipsorum bene­ ficiorum uniones et applicationes suspendi vel ullo modo impediri possint, sed omnino, quacumque vacatione, etiamsi in curia, effectum suum sortiantur, et quacumque constitutione non obstante. Ad hanc autem portionem solvendam beneficiorum, dignitatum, persona tuum, et omnium et singulorum supra commemoratorum possessores non modo pro se, sed pro pensionibus, quas aliis forsan ex dictis fructibus solverent, reti­ nendo tamen pro rata, quidquid pro dictis pensionibus illis erit solvendum, ab episcopo loci per censuras ecclesiasticas et alia iuris remedia compel­ lantur, etiam vocato ad hoc, si videbitur, auxilio brachii saecularis; qui­ busvis, quoad omnia et singula supradicta, privilegiis, exemptionibus, etiam si specialem derogationem requirerent, consuetudine, etiam immemorabili, et quavis appellatione et allegatione, quae exsecutionem impediat, non obstantibus. Succedente vero casu, quo per uniones effectum suum sortientes vel aliter seminarium ipsum in totum vel in partem dotatum reperiatur, tunc portio ex singulis beneficiis, ut supra, detracta et incorporata ab episcopo, prout res ipsa exegerit, in totum vel pro parte remittatur. Quodsi cathedralium et aliarum maiorum ecclesi­ arum praelati in hac seminarii erectione eiusque conservatione négligentes fuerint ac suam portionem solvere detrectaverint: episcopum archiepiscopus, archiepiscopum et superiores synodus provincialis acriter corripere, eosque ad omnia supradicta cogere debeat, et ut quamprimum hoc sanctum et pium opus, ubicumque fieri poterit, promoveatur, studiose curabit. Rationes autem redituum huius seminarii episcopus annis singulis accipiat, praesentibus duobus a capitulo et totidem a clero civitatis deputatis. Deinde ut cum minori impensa huiusmodi scholis instituendis provideatur, statuit sancta synodus, ut episcopi, archiepiscopi, primates et alii locorum ordinarii scholasterias obtinentes et alios, quibus est lectionis vel doctrinae munus annexum1, ad docendum in ipsis scholis instituendos per se ipsos, si idonei fuerint, alioquin per idoneos substitutos ab eisdem scholasticis eligendos et ab ordinariis approbandos, etiam per subtractionem fructuum cogant et compellant. Quodsi iudicio episcopi digni non fuerint, alium, qui dignus sit, nominent, omni appellatione remota. Quodsi neglexerint, episcopus ipse deputet. Docebunt autem praedicti, quae videbuntur episcopo expedire. De cetero vero officia vel dignitates illae, quae scholasteriae dicuntur, non nisi doctoribus vel magistris aut licentiatis in sacra pagina aut in 1 Cf. sess. V c. 1 de rcf. (v. supra pp. 667-^68). Council of Trent — I 145-1563: Session 23 * 752 military order (the brothers of St John of Jerusalem alone being exempt). The bishop’s council will assign and annex the share so subtracted to this college, together with simple benefices of whatever value or rank and also prestimonies or prestimonial portions as they arc called, even before they become vacant, without prejudice to divine worship and the incumbents. And this is to take place even if the benefices are reserved or assigned, and the fusing and applica­ tion of those benefices is not to be suspended or obstructed in any manner, but in all circumstances to take effect, notwithstanding any vacancy even in the bishop’s curia or any constitution whatever. For the payment of this portion the local bishop shall use ecclesiastical censures and other legal means, even calling on the aid of the secular arm if need be, to compel the holders of benefices, major and minor dignities, and each and all the above mentioned, whether the revenues are for themselves or for the wages they may have to pay to others from the said sources, while retaining a portion equivalent to what they owe in wages; and this with regard to each and all of the above-mentioned enactments is notwithstand­ ing any privileges, exemptions even those requiring special annulment, custom however immemorial, or appeal or plea that would delay execution. But should the situation arise that the seminary is found to be sufficiently endowed in whole or in part by the effective joining of benefices or by some other means, then the portion of each benefice subtracted as above by the bishop and annexed shall be repaid in whole or in part, as the case requires. And if the prelates of cathedrals and other major churches prove negligent in the construction and maintenance of this seminary, and remiss in paying their own share, then the archbishop is to give a sharp rebuke to the bishop, and the provincial council to an archbishop or higher prelate, and compel them to take all the above measures, and ensure with all zeal that this holy and religious work is put in hand wherever possible at the earliest opportunity. The bishop is to receive a yearly account of the revenues of this seminary in the presence of two of his chapter and two deputed by the clergy of the city. Finally, so that provision may be made at minimum cost for setting up such schools, the holy council decrees that bishops, archbishops, primates and other local ordinaries should compel and oblige, even by withdrawing their salaries, those who occupy lectureships and others to whose office is attached the duty of reading or teaching1, to teach those to be instructed in these schools, either personally or by suitable substitutes to be chosen by these instructors and approved by the bishops. And if in the opinion of the bishop the substitute is unsuitable, they must nominate another who is qualified; if they fail to do so, the bishop is to make the appointment himself. And these instructors are to teach what the bishop regards as appropriate. Further, these posts and offices which are called lectureships are to be confer­ red only on doctors or masters or licentiates in holy scripture or canon law and 1 See session 5, chapter 1 on reform (see above pp. 667-668). 753 Concilium Tndentinum — 1545-1 i6J: Sessiones .\'.\'l//-.\‘.\T\ iure canonico, et alias personis idoneis et qui per se ipsos id munus explere possint, conferantur, et aliter facta provisio nulla sit et invalida. Non obstantibus quibusvis privilegiis et consuetudinibus, etiam immemora­ bilibus. Si vero in aliqua provincia ecclesiae tanta paupertate laborent, ut collegium in aliquibus erigi non possit: synodus provincialis vel metropolitanus cum duobus antiquioribus suffraganeis, in ecclesia metropolitana vel alia provinciae ecclesia commodiori unum aut plura collegia, prout opportunum iudicabit, ex fructibus duarum aut plurium ecclesiarum, in quibus singulis collegium commode institui non potest, erigenda curabit, ubi pueri illarum ecclesiarum educentur. In ecclesiis autem amplas dioeceses habentibus possit episcopus unum vel plura in dioecesi, prout sibi opportunum videbitur, habere seminaria, quae tamen ab illo uno, quod in civitate erectum et constitutum fuerit, in omnibus dependeant. Postremo si vel pro unionibus, seu pro portionum taxatione vel assi­ gnatione et incorporatione, aut qualibet alia ratione difficultatem aliquam oriri contigerit, ob quam huius seminarii institutio vel conservatio impediretur aut perturbaretur: episcopus cum supra deputatis, vel synodus provincialis pro regionis more, pro ecclesiarum et beneficiorum qualitate, etiam suprascripta, si opus fuerit, moderando et augendo: omnia et singula', quae ad felicem huius seminarii profectum necessaria et oppor­ tuna videbuntur, decernere ac providere valeat. Decretum super die futurae sessionis et materiis in ea pertractandis 5 10 15 20 25 Insuper eadem sacrosancta Tridentina synodus proximam futuram ses­ sionem in diem decimam sextam mensis Septembris indicit; in qua agetur de sacramento matrimonii et de aliis, si qua erunt ad doctrinam fidei pertinentia, quae expediri possint. Item de provisionibus episcopatuum, dignitatum aliorumque beneficiorum ecclesiasticorum, ac de diversis 30 reformationis articulis. SESSIO XXIV 11 nov. 1563 [Doctrina de sacramento4 matrimonii] Matrimonii perpetuum indissolubilemque nexum primus humani generis parens divini Spiritus instinctu pronuntiavit, cum dixit: Hoc nunc os ex ossibus meis, et caro de carne mea. Quamobrem relinquet homo patrem suum et 35 matrem, et adhaerebit uxori suae, et erunt duo in carne una1. 1 Doctrina ct canones cum aliis concernentibus sacramentum matrimonii amplior inscrip­ tio in CT 1 Gn 2, 23-24 (Mt 19, 5 ; Eph 5, 31). Council of Trent—1545-1563: Sessions 23-24 * 753 on persons otherwise suitable who can fulfil the duty themselves; and any other provision shall be null and invalid. And this notwithstanding any privileges whatever or customs however immemorial. But if in any province there are churches so burdened with poverty that they cannot fully make provision for a college, the provincial synod or the metropoli­ tan with two of his suffragan bishops will see to the founding of one or more colleges, as need requires, at the metropolitan church or another more conve­ nient church of the province, where the boys from these churches can be educated; and will provide for them from the revenues of two or more churches where a college cannot conveniently be founded. In the case of churches with extensive dioceses the bishop may have one or more seminaries in the diocese, as he thinks fit, but these should depend in all matters on the one founded and established in the city. Finally, if any difficulty arises, either over the union of benefices or over the taxing or assigning or annexing of portions, such as would either hinder or disturb the establishment or maintenance of this seminary; then either the bishop and the deputies mentioned, or the provincial synod, as befits the character of the region and the quality of churches and benefices, has power to decree and provide in any way whatever that shall seem appropriate and neces­ sary to ensure the successful future of this seminary, even by subtracting from or adding to the above directions, if need be. Decree on the date of the next session and the subjects to be treated at it The same holy council of Trent further decrees that the next session will be held on 16 September, and that during it the sacrament of marriage will be treated, together with any other matters concerning the doctrine of the faith that can be despatched; and also the provision for bishoprics, major offices and other church benefices, and various matters of reform. SESSION 24 11 November 1563 [Teaching on the sacrament3 of marriage] Inspired by the holy Spirit, the forefather of the human race pronounced marriage to be a perpetual and indissoluble bond when he said: This at last is bone of my bones and flesh of my flesh ... Therefore a man will leave his father and mother and cleave to his wife, and the two will become one flesh1. 1 Doctrine and canons together with other matters concerning the sacrament of marriage is the fuller heading in CT. 1 Gn 2, 23-24 (Mt 19, 5; Eph 5, 31). 754 Concilium rniientinum — I54Î-IS6J; Seaio XXIV Hoc autem vinculo duos tantummodo copulari et coniungi, Christus dominus apertius docuit, cum postrema illa verba, tamquam a Deo pro­ lata, referens dixit1: Itaque iam non sunt duo, sed una caro, statimque eiusdem nexus firmitatem, ab Adamo tanto ante pronuntiatam, his verbis cons firmavit : Quod ergo Deus conjunxit, bomo non separet. Gratiam vero, quae naturalem illum amorem perficeret, et indissolu­ bilem unitatem confirmaret, coniugesque sanctificaret: ipse Christus, venerabilium sacramentorum institutor atque perfector, sua nobis pas­ sione promeruit. Quod Paulus apostolus innuit, dicens : Viri, diligite uxores 10 vestras, sicut Christus dilexit ecclesiam, et se ipsum tradidit pro ea-, mox sub­ jungens : Sacramentum hoc magnum est; ego autem dico, in Christo et in ecclesicfi. Cum igitur matrimonium in lege evangelica veteribus connubiis per Christum gratia praestet: merito inter novae legis sacramenta annumeran­ dum sancti patres nostri, concilia et universalis ecclesiae traditio semper is docuerunt; adversus quam impii homines huius saeculi insanientes, non solum perperam de hoc venerabili sacramento senserunt, sed de more suo, praetextu evangelii libertatem camis introducentes, multa ab ecclesiae catholicae sensu et ab apostolorum temporibus probata consuetudine aliena, scripto et verbo asseruerunt, non sine magna christifidelium μ iactura. Quorum temeritati sancta et universalis synodus cupiens occurrere, insigniores praedictorum schismaticorum haereses et errores, ne plures ad se trahat perniciosa eorum contagio, exterminandos duxit, hos in ipsos haereticos eorumque errores decernens anathematismos. Canones de sacramento matrimonii 1. Si quis dixerit, matrimonium non esse vere et proprie unum ex septem legis evangelicae sacramentis, a Christo domino institutum, sed ab hominibus in ecclesia inventum, neque gratiam conferre: a. s. 2, Si quis dixerit, licere Christianis plures simul habere uxores, et hoc nulla lege divina esse prohibitum: a. s. μ 3. Si quis dixerit, eos tantum consanguinitatis et affinitatis gradus, qui Levitico exprimuntur4, posse impedire matrimonium contrahendum, et dirimere contractum; nec posse ecclesiam in nonnullis illorum dispensare, aut constituere, ut plures impediant et dirimant: a. s. 4. Si quis dixerit, ecclesiam non potuisse constituere impedimenta 35 matrimonium dirimentia, vel in iis constituendis errasse: a. s. 5. Si quis dixerit, propter haeresim5, aut molestam cohabitationem, aut affectatam absentiam a coniuge dissolvi posse matrimonii vinculum: a. s. 6. Si quis dixerit, matrimonium ratum, non consummatum, per solemnem religionis professionem alterius coniugum non dirimi6: a. s. J Sri>wAA7l matrimonii vinculum non posse dissolvi, et utrumque, vel etiam inno­ centem, qui causam adulterio non dedit, non posse, altero coniuge vivente, aliud matrimonium contrahere, moechanque eum, qui dimissa adultera aliam duxerit, et eam, quae dimisso adultero alii nupserit, a. s. 8. Si quis dixerit, ecclesiam errare, cum ob multas causas separationem inter coniuges quoad thorum, seu quoad cohabitationem, ad certum incertumve tempus, heri posse decernit: a. s. 9. Si quis dixerit, clericos in sacris ordinibus constitutos, vel regulares, castitatem solemniter professos, posse matrimonium contrahere, contrac­ tumque validum esse, non obstante lege ecclesiastica vel voto, et oppositum nil aliud esse, quam damnare matrimonium ; posseque omnes contra­ here matrimonium, qui non sentiunt se castitatis (etiam si eam voverint) habere donum: a. s. Cum Deus id recte petentibus non deneget1, nec patiatur, nos supra id, quod possumus, tentari2. 10. Si quis dixerit, statum coniugalem anteponendum esse statui virginitatis vel coelibatus, et non esse melius ac beatius, manere in virgini­ tate aut coelibatu, quam iungi matrimonio3: a. s. 11. Si quis dixerit, prohibitionem solemnitatis nuptiarum certis anni temporibus superstitionem esse tyrannicam, ab ethnicorum superstitione profectam ; aut benedictiones et alias caeremonias, quibus ecclesia in illis utitur, damnaverit: a. s. 12. Si quis dixerit, causas matrimoniales non spectare ad iudices ecclesiasticos : a. s. s io is 20 Canones super reformatione circa matrimonium Caput I 25 Tametsi dubitandum non est, clandestina matrimonia, libero contra­ hentium consensu facta, rata et vera esse matrimonia4, quamdiu ecclesia ea irrita non fecit, et proinde iure damnandi sint illi, ut eos sancta synodus anathemate damnat, qui ea vera ac rata esse negant quique falso affirmant, matrimonia, a filiis familias sine consensu parentum contracta, irrita esse, 30 et parentes ea rata vel irrita facere posse: nihilominus sancta Dei ecclesia ex iustissimis causis illa semper detestata est atque prohibuit5. Verum cum sancta synodus animadvertat, prohibitiones illas propter hominum inobedientiam iam non prodesse, et gravia peccata perpendat, quae ex eisdem clandestinis coniugiis ortum habent, praesertim vero eorum, qui 35 in statu damnationis permanent, dum, priore uxore, cum qua clam con­ traxerant, relicta, cum alia palam contrahunt et cum ea in perpetuo adul­ terio vivunt; cui malo cum ab ecclesia, quae de occultis non iudicat, suc­ curri non possit, nisi efficacius aliquod remedium adhibeatur: idcirco sacri Lateranensis concilii, sub Innocentio III celebrati, vestigiis in- 40 * haerendo praecipit, ut in posterum, antequam matrimonium contrahatur, 1 Cf. Mt 7,7-8; Ic 1, 5 ct alia. 1 Cf. 1 Cor 10,13. 5 Cf Mt 19,11-12; 1 Cor 7, 25-26; 7,38; Ap. 14, 4. ‘ Cf. c. 2 X. IV 3 (Fr 2, 679). » Cf. DThC 13 (1936) 742-745. ' Cone. Lat. IV, c. 51 (v. supra p. 258). Council offrent — 1545-1563: Seifion 24 ★ 755 solved by the adultery of one of the spouses; and that neither party, even the innocent one who gave no grounds for the adultery, can contract another marriage while their spouse is still living; and that the husband commits adultery who dismisses an adulterous wife and takes another woman, as does the wife dismissing an adulterous husband and marrying another man: let him be anathe­ ma. 8. If anyone says the church is in error in deciding that for a variety of reasons a separation between spouses from bed or from cohabitation may take place for a stated or an indefinite time: let him be anathema. 9. If anyone says that clerics in holy orders, or regulars who have made solemn profession of chastity, may contract marriage, and that such a contract is valid, in spite of church law and the vow, and that the opposite view amounts to a condemnation of marriage; and that all can contract marriage who do not consider they have the gift of chastity (even if they have vowed it): let him be anathema. For God would not deny the gift to those who duly ask for it1, nor allow us to be tempted beyond our strength2. 10. If anyone says the married state is to be preferred to that of virginity or celibacy, and that it is no better or more blessed to persevere in virginity or celibacy than to be joined in marriage3: let him be anathema. 11. If anyone says that the prohibition against the solemn celebration of marriage at certain seasons of the year is a tyrannical superstition, arising from pagan superstition; or condemns the blessings and other ceremonies used in the church at such celebration: let him be anathema. 12. If anyone says that marriage cases are not the affair of ecclesiastical judges: let him be anathema. Canons on the reform of marriage Chapter 1 There is no doubt that secret marriages, entered by free consent of the parties, are true and valid marriages4 as long as the church has not made them null. Hence those are worthy of condemnation, and the holy council condemns them under anathema, who deny that they are true and valid, and falsely assert that marriages contracted by children still at home without the consent of their parents are null, and that the parents can make them either valid or invalid. Nevertheless, the holy church of God has always detested and prohibited such marriages for the best of reasons5. Now, the council recognises that such prohibitions have been ineffective owing to human disobedience, and weighs up the serious sins that arise from these secret marriages, especially on the part of those who persist in a state of damnation in that they have deserted a first wife married in secrecy and have publicly contracted marriage with another woman and live with her in a permanent state of adultery. The church, in that it does not judge about what is not public, is unable to treat this evil unless it uses a more effective remedy. Hence, following in the footsteps of the holy council of the Lateran held under Innocent III6, this council orders that henceforth, before a marriage is contracted, an announcement of those intending to marry shall be 1 3 5 6 Sec See See See Mt 7, 7-8; Jas I, 5 and elsewhere. 2 See 1 Cor 10, 13. Mt 19, 11-12; 1 Cor 7, 25-26; 7, 38; Ap 14,4. 4 See ch. 2 Decretals IV 3 (Fr 2, 679). DThC 13 (1936) 742-745. Lateran council IV, constitution 51 (see above p. 258). 756 s 10 ts μ 25 so 35 te 45 Concilium TnJcntmwn — I54SfJ $'«jio Λ A M ter a proprio contrahentium parocho tribus continuis diebus festivis in ecclesia inter missarum solemnia publice denuntietur, inter quos matri­ monium sit contrahendum; quibus denuntiationibus factis, si nullum legitimum opponatur impedimentum, ad celebrationem matrimonii in facie ecclesiae procedatur, ubi parochus, viro et muliere interrogatis, et eorum mutuo consensu intellecto, vel dicat: Ego vos in matrimonium coniungo, in nomine Patris et Filii et Spiritus sancti, vel aliis utatur verbis, iuxta receptum uniuscuiusque provinciae ritum. Quodsi aliquando probabilis fuerit suspicio, matrimonium malitiose impediri posse, si tot praecesserint denuntiationes : tunc vel una tantum denuntiatio fiat, vel saltem parocho et duobus vel tribus testibus praesentibus matrimonium celebretur; deinde ante illius consummationem denuntiationes in ecclesia fiant, ut si aliqua subsunt impedimenta, facilius detegantur, nisi ordinarius ipse expedire iudicaverit, ut praedictae denuntiationes remittantur, quod illius pruden­ tiae et iudicio sancta synodus relinquit. Qui aliter, quam praesente parocho vel alio sacerdote, de ipsius parochi seu ordinarii licentia, et duobus vel tribus testibus matrimonium contrahere attentabunt: eos sancta synodus ad sic contrahendum omnino inhabiles reddit, et huiusmodi contractus irritos et nullos esse decernit, prout eos praesenti decreto irritos facit et annullat. Insuper parochum vel alium sacerdotem, qui cum minori testium numero, et testes, qui sine parocho vel sacerdote huiusmodi con­ tractui interfuerint, necnon ipsos contrahentes graviter arbitrio ordinarii puniri praecipit. Praeterea eadem sancta synodus hortatur, ut coniuges ante benedictionem sacerdotalem, in templo suscipiendam, in eadem domo non cohabitent. Statuitque, benedictionem a proprio parocho fieri, neque a quoquam, nisi ab ipso parocho, vel ab ordinario licentiam ad praedictam benedictionem faciendam alii sacerdoti concedi posse, quacumque con­ suetudine, etiam immemorabili, quae potius corruptela dicenda est, vel privilegio non obstante. Quodsi quis parochus vel alius sacerdos, sive regularis sive saecularis sit, etiam si id sibi ex privilegio vel immemorabili consuetudine licere contendat, alterius parochiae sponsos sine illorum parochi licentia matrimonio coniungere, aut benedicere ausus fuerit: ipso iure tamdiu suspensus maneat, quamdiu ab ordinario eius parochi, qui matrimonio interesse debebat seu a quo benedictio suscipienda erat, absolvatur. Habeat parochus librum, in quo coniugum et testium nomina, diemque et locum contracti matrimonii describat, quem diligenter apud se custodiat. Postremo sancta synodus coniuges hortatur, ut, antequam contrahant, vel saltem triduo ante matrimonii consummationem, sua peccata diligen­ ter confiteantur et ad sanctissimum eucharistiae sacramentum pie accedant. Si quae provinciae aliis, ultra praedictas, laudabilibus consuetudinibus et caeremoniis hac in re utuntur, eas omnino retineri sancta synodus vehe­ menter optat. Ne vero haec tam salubria praecepta quemquam lateant, ordinariis omnibus praecipit, ut, cum primum potuerint, curent hoc decretum populo publicari ac explicari in singulis suarum dioecesum parochialibus ecclesiis, idque in primo anno quam saepissime fiat, deinde vero quoties expedire viderint. Confiai of Trent— 1545-1563: Seifion 24 * 756 made publicly during mass by the parish priest of the contracting parties on three successive feast days. After these announcements have been made, and if no legitimate impediment is raised in objection, the celebration of the marriage must then take place in open church, during which the parish priest will, by questioning the man and woman, make sure of their consent and then say, I join you together in marriage, in the name of the Father and the Son and the holy Spirit, or use other words according to the accepted rite of each province. But if in some cases there are grounds for suspecting that the marriage will be mali­ ciously obstructed if that number of announcements are made, then let there be only one announcement, or let the parish priest at least celebrate the marriage in the presence of two or three witnesses; then before its consummation the announcements are to be made in the church, so that any underlying impedi­ ments may more easily be detected, unless the ordinary considers it better for them to be omitted, which the holy council leaves to his wise judgment. The holy synod now renders incapable of marriage any who may attempt to contract marriage otherwise than in the presence of the parish priest or another priest, with the permission of the parish priest or the ordinary, and two or three witnesses; and it decrees that such contracts are null and invalid, and renders them so by this decree. Further it orders that severe penalties be imposed at the ordinary’s discretion on a parish priest or other priest who celebrates marriage with fewer witnesses, and on witnesses who assist at any marriage without a parish priest or appointed priest, and on the parties themselves. The holy synod also exhorts spouses not to live in the same house before they have received the priest’s blessing in church. And it lays down that this blessing must be given by the couple’s own parish priest, nor may permission for this blessing be given to any other priest except by the parish priest himself or the local ordinary, notwithstanding any custom however immemorial (which should rather be considered an abuse) or any privilege. But if any parish priest or other priest, whether he be secular or regular, even if he maintains he is permitted by privilege or immemorial custom, dares to join in marriage spouses of another parish without their parish priest’s permission, or to impart the blessing, he will automatically be suspended until absolved by the ordinary of the parish priest who should have taken part in the marriage and from whom the couple should have received the blessing. The parish priest must have a book in which he records the names of the couple and of the witnesses, and the day and place of the marriage contracted, and must keep it safely by him. Finally, the holy synod exhorts couples to make a careful confession of their sins and to approach the most holy sacrament of the eucharist with devotion before they marry, or at least three days before they consummate the marriage. The holy synod earnestly desires that, if any provinces have praiseworthy customs and ceremonies in this matter, over and above those here mentioned, these should by all means be retained. So that such salutary precepts may not escape anyone’s notice, the council orders all local bishops to see that this decree is promulgated to their people as soon as they can, and is explained in all the parish churches of their dioceses; this should be done as soon as possible in the first year, and then again as often as they think expedient. 757 Conabum TnJcntinuni - -1545-liPJ· SfUM \.\l\ Decemit insuper, ut huiusmodi decretum in unaquaque parochia suum robur post triginta dies habere incipiat, a die primae publicationis in eadem parochia factae numerandos. Caput II Docet experientia, propter multitudinem prohibitionum multoties in casibus prohibitis ignoranter contrahi matrimonia, in quibus vel non sine magno peccato perseveratur, vel ea non sine magno scandalo dirimuntur. Volens itaque sancta synodus huic incommodo providere, et a cogna­ tionis spiritualis impedimento incipiens, statuit, ut unus tantum, sive vir sive mulier, iuxta sacrorum canonum instituta* 1, vel ad summum unus et una baptizatum de baptismo suscipiant, inter quos ac baptizatum ipsum et illius patrem et matrem, necnon inter baptizantem et baptiza­ tum baptizatique patrem ac matrem tantum spiritualis cognatio contra­ hatur. Parochus, antequam ad baptismum conferendum accedat, diligenter ab iis, ad quos spectabit, sciscitetur, quem vel quos elegerint, ut baptizatum de sacro fonte suscipiant, et eum vel eos tantum ad illum suscipiendum admittat, et in libro eorum nomina describat, doceatque eos, quam cogna­ tionem contraxerint, ne ignorantia ulla excusari valeant. Quodsi alii ultra designatos baptizatum tetigerint, cognationem spiritualem nullo pacto contrahant; constitutionibus in contrarium facientibus2 non ob­ stantibus. Si parochi culpa vel negligentia secus factum fuerit, arbitrio ordinarii puniatur. Ea quoque cognatio, quae ex confirmatione con­ trahitur2, confirmantem et confirmatum illiusque patrem et matrem ac tenentem non egrediatur; omnibus inter alias personas huius spiritualis cognationis impedimentis omnino sublatis. s 10 is 20 25 Caput III lustitiae publicae honestatis impedimentum4, ubi sponsalia quacumque ratione valida non erunt, sancta synodus prorsus tollit ; ubi autem valida fuerint, primum gradum non excedat, quoniam in ulterioribus gradibus 30 iam non potest huiusmodi prohibitio absque dispendio observari. Caput IV Praeterea sancta synodus, eisdem et aliis gravissimis de causis adducta, impedimentum, quod propter affinitatem ex fornicatione contractam inducitur et matrimonium postea factum dirimit5, ad eos tantum, qui in 35 primo et secundo gradu coniunguntur, restringit. In ulterioribus vero gradibus statuit, huiusmodi affinitatem matrimonium postea contractum non dirimere. 1 Cf. c. 101 D. IV de cons. (Fr 1,1394); c. 3 IV 3 in VI° (Fr 2,1068). 1 Cf. cc. 2 et 5 C. XXX q. 3 (Fr 1, 1100-1102); c. 3 X. IV II (Fr 2, 694); c. 1 IV 3 in VI0 (Fr 2,1067). ’ Cf. c. 2 C. XXX q. 1 (Fr 1, 1096); c. 1 IV 3 in VI° (Fr 2 1067) ‘ Cf. c. un. IV 1 in VI° ÇFt 2, 1065). * Cf. cc. 19-24 G XXXII q. 7 (Fr 1,1145sq.); tot. tit. 13 X. IV (Fr 2, 696-700). Council of Trent — /545-/56J; Session 24 * 757 The council further determines that this decree shall begin to take effect in each parish after thirty days, to be counted from the first day of promulgation in that parish. Chapter 2 Experience teaches that marriages are often unknowingly contracted in prohi­ bited forms, because of the mass of prohibitions: and then they either continue in serious sin or are dissolved amid great scandal. The holy synod wishes to relieve this unsatisfactory situation and so deals first with the impediment arising from spiritual relationship. It therefore enacts, according to the provi­ sions of the sacred canons1, that one person alone, whether man or woman, or at most one man and one woman, should act as sponsors at a baptism. The impediment of spiritual relationship is then contracted: between them and the baptised person and his parents; and between the person baptising and both the one baptised and his parents. Before the parish priest proceeds to a baptism, he should carefully enquire from those concerned which person or persons they have chosen to receive the baptised person from the font, and should admit only this or these persons as sponsors, registering their names in the book and explaining the impediment they have contracted, so that they may not be excused by ignorance. Any others touching the baptised person contract no spiritual relationship whatever, all contrary rules1 2 notwithstanding. If matters are handled differently through the fault or negligence of the parish priest, he should be punished at the bishop’s discretion. And the spiritual relationship contracted by confirmation3 does not go beyond the person confirming and the one confirmed together with his father and mother and sponsor; all other impediments between other persons arising from this spiritual relationship being hereby abolished. Chapter 3 The holy council totally abolishes the impediment arising from public decency4 in cases where a betrothal is for some reason invalid; but in cases where the betrothal is valid, the impediment is not to go beyond the first degree, since a prohibition of this kind cannot be observed in further degrees without harm resulting. Chapter 4 Further, the holy synod, for the same and other most serious reasons, restricts the impediment which is incurred by affinity contracted through fornication, and which nullifies a subsequent marriage5, to those alone who are in the first and second degrees. It enacts that in further degrees such affinity does not invalidate a marriage subsequently contracted. 1 See ch. 101 D IV on cons. (Fr 1, 1394); ch. 3 IV 3 Sext (Fr 2, 1068). 2 See chs. 2 and 5 C. XXX q. 3 (Fr 1,1100-1102); ch. 3 Decretals IV 11 (Fr 2,694); ch. 1 IV 3 Sext (Fr 2, 1067). ’ See ch. 2 C. XXX q. 1 (Fr 1, 1096); ch. 1 IV 3 Sext (Fr 2, 1067). 4 See ch. 1 IV 1 Sext (Fr 2, 1065). 5 Sec chs. 19-24 C. XXXII q. 7 (Fr 1, 1145 if.); all of tit. 13 Decretals IV (Fr 2, 696-700). 758 Canalium Tndenttnum— IÎ4S-156J: Stssio AA7V’ Capat V i 10 Si quis intra gradus prohibitos1 scienter matrimonium contrahere prae­ sumpserit, separetur ac spe dispensationis consequendae careat, idque in eo multo magis locum habeat, qui non tantum matrimonium contrahere, sed etiam consummare ausus fuerit. Qiiodsi ignoranter id fecerit, siquidem solemnitates requisitas in contrahendo matrimonio neglexerit, eisdem subiiciatur poenis. Non enim dignus est, qui ecclesiae benignitatem facile experiatur, cuius salubria praecepta temere contempsit. Si vero solemnitatibus adhibitis impedimentum aliquod postea subesse cognoscatur, cuius ille probabilem ignorantiam habuit, tunc facilius cum eo, et gratis, dispen­ sari poterit. In contrahendis matrimoniis vel nulla omnino detur dispen­ satio, vel raro, idque ex causa et gratis concedatur. In secundo gradu numquam dispensetur nisi inter magnos principes et ob publicam causam. Caput VI IS 20 Decernit sancta synodus, inter raptorem et raptam, quamdiu ipsa in potestate raptoris manserit, nullum posse consistere matrimonium12. Quodsi rapta, a raptore separata et in loco tuto et libero constituta, illum in virum habere consenserit: eam raptor in uxorem habeat; et nihilominus raptor ipse, ac omnes illi consilium, auxilium et favorem praebentes, sint ipso iure excommunicari ac perpetuo infames omniumque dignitatum incapaces. Et si clerici fuerint, de proprio gradu decidant. Teneatur prae­ terea raptor, mulierem raptam, sive eam in uxorem duxerit sive non duxerit, decenter arbitrio iudicis dotare3. Caput VII 25 30 Multi sunt, qui vagantur et incertas habent sedes, et, ut improbi sunt ingenii, prima uxore relicta, aliam, et plerumque plures, illa vivente, diversis in locis ducunt; cui morbo cupiens sancta synodus occurrere, omnes, ad quos spectat, pateme monet, ne hoc genus hominum vagan­ tium ad matrimonium facile recipiant. Magistratus etiam saeculares horta­ tur, ut eos severe coerceant; parochis autem praecipit, ne illorum matri­ moniis intersint, nisi prius diligentem inquisitionem fecerint et, re ad ordinarium delata, ab eo licentiam id faciendi obtinuerint. Caput VIII 35 40 Grave peccatum est, homines solutos concubinas habere, gravissimum vero et in huius magni sacramenti singularem contemptum admissum, uxoratos quoque in hoc damnationis statu vivere, ac audere, eas quando­ que domi, etiam cum uxoribus, alere et retinere. Quare ut huic tanto malo sancta synodus opportunis remediis provideat, statuit, huiusmodi concubinarios, tam solutos quam uxoratos, cuiuscumque status, dignitatis et conditionis exsistant, si, postquam ab ordinario, etiam ex officio, ter 1 Cf. conc. Lat. IV, c. 51 (v. supra p. 258) ; c. un. tit. un. IV in Cltm. (Fr. 2,1177-1178). * Cf. totam q. 2 C. XXXVI (Fr 1, 1290-1292). 3 Prout statuitur Ex 22,16-17, cit. in c. 1 X. V 16 (Fr 2, 805). Council of Trent — 1541563: Session 24 * 758 Chapter 5 If anyone knowingly has the presumption to contract marriage within the forbidden degrees’, he must separate and realise he has no hope of a retrospec­ tive dispensation, all the more so in the case of one who has not only dared to contract the marriage but also to consummate it. If he did it in ignorance but neglected the solemn observances required for contracting marriage, he is to be subject to the same penalties. For, a person who rashly makes light of the church’s saving precepts does not deserve to experience its ready compassion. If, however, all solemn observances were adhered to, and it later becomes known that there was an underlying impediment, of which he was very probably ignorant, then he may more easily be granted a dispensation, and free of charge. For marriages still to be contracted, either no dispensations should be given, or rarely, and then for a good reason and free of charge. No dispensation should be given in the second degree except in the case of great princes and for a public cause. Chapter 6 The holy council decrees that no marriage can take place between one who carries off a woman and his victim, while she remains in his power. But if, after being separated from him and being settled in a safe and free place, she consents to take him as her husband, then let him have her as his wife; but all the same he and all who connived with him and gave support and assistance are automati­ cally excommunicated, in public disrepute for ever and ineligible for high office. If they are clerics they are to lose their status. And the man is further bound to provide the woman he carried off with what the judge decides to be a proper dowry, whether he marries her or not3. Chapter 7 There are many men of no fixed abode who wander from place to place and, being of shiftless character, leave their first wife and marry another, and often several in different places, while the first is still alive. Wishing to cure this disease the holy council gives a fatherly warning to those concerned not to accept this kind of vagabond for marriage. It urges secular magistrates to restrict them severely; and it orders parish priests not to take part in their marriages without first making a careful enquiry and then, after sending a report to the bishop, securing his permission to proceed. Chapter 8 It is a serious sin for unmarried men to have a concubine, and even more serious and a great act of contempt for the great sacrament when married men also live in this state of damnation, and even have the effrontery on occasion to keep and support them in their own homes together with their wives. In order to meet this great evil with appropriate remedies, the holy council decrees that if, after being admonished on the matter even officially three times by the ordinary, they have 1 See Lateran council IV, constitution 51 (see above p. 258); ch. 1 tit. 1 IV Clementines (Fr 2, 1177-1178). 1 See all of q. 2 C XXXVI (Fr 1, 1290-1292). ' As is decreed in Ex 22, 16-17, cited in ch. 1 Decretals V 16 (Fr 2, 805). 759 Cnxo&tm Tndenttnum — IW-IQJ Scsuo Λ A7V admoniti ca de re fuerint, concubinas non eiecerint, seque ab earum consuetudine non seiunxerint, excommunicatione feriendos esse, a qua non absolvantur, donec re ipsa admonitioni factae paruerint. Quodsi in concubinatu per annum, censuris neglectis, permanserint, contra eos ab ordinario severe pro qualitate criminis procedatur. Mulieres, sive con- s iugatae sive solutae, quae aim adulteris seu concubinariis publice vivunt, si ter admonitae non paruerint, ab ordinariis locorum, nullo etiam requi­ rente, ex officio graviter pro modo culpae puniantur et extra oppidum vel dioecesim, si id eisdem ordinariis videbitur, invocato, si opus fuerit, brachio saeculari, eiiciantur; aliis poenis, contra adulteros et concubina- 10 rios inflictis, in suo robore permanentibus. Caput IX ··:· Iu plerumque temporalium dominorum ac magistratuum mentis oculos terreni affectus atque cupidiutes excaecant, ut viros et mulieres sub eorum iurisdictione degentes, maxime divites vel spem magnae haereditatis habentes, minis et poenis adigant, cum iis matrimonium invitos con­ trahere, quos ipsi domini vel magistratus illis praescripserint. Quare cum maxime nefarium sit, matrimonii libertatem violare, et ab eis iniurias nasci, a quibus iura exspectantur: praecipit sancta synodus omnibus, cuiuscumque gradus, dignitatis et conditionis exsistant, sub anathematis poena, quam ipso facto incurrant, ne quovis modo, directe vel indirecte, subditos suos vel quoscumque alios cogant, quominus libere matrimonia contrahant. 15 20 Caput X Ab adventu domini nostri lesu Christi usque in diem epiphaniae, et a feria quarta cinerum usque in octavam paschatis inclusive, antiquas solemnium nuptiarum prohibitiones*1 diligenter ab omnibus observari, sancta synodus praecipit. In aliis vero temporibus nuptias solemniter celebrari permittit, quas episcopi, ut ea qua decet modestia et honestate fiant, curabunt. Sancta enim res est matri: nium, et sancte tractandum. ··[· 25 30 Decretum de reformatione Eadem sacrosancta synodus, reformationis materiam prosequens, haec in praesenti sessione statuenda decernit. Canon I Si in quibuslibet ecclesiae gradibus providenter scienterque curandum 35 est, ut in Domini domo nihil sit inordinatum nihilque praeposterum: multo magis elaborandum est, ut in electione eius, qui supra omnes gradus constituitur, non erretur. Nam totius familiae Domini status et ordo mutabit, si, quod requiritur in corpore, non inveniatur in capite2 ; unde, etsi alias sancta synodus de promovendis ad cathédrales et superiores 40 1 Cf. cc. 8-11 C. XXXIII q. 4 (Ft 1,1249sq.). 1 Totum hoc prooemium ad litteram fere manavit e Leonis I Ep. 12 (PL 54,647), c. 5 D. LXI (Fr 1,228). ( onncil of Trent 1545-1563: Seaton 24 * 759 not ejected their concubines and disassociated themselves from them, they are to be sentenced to excommunication and not absolved from it until they obey in deed the admonition given them. But if they ignore the censures and continue in concubinage for a year, the ordinary should proceed against them with a severity measured to their offence. Women, whether married or unmarried, who public­ ly live in adultery or concubinage with men, if they do not obey after three admonitions, shall be punished severely by the local ordinary in virtue of his office and without any plaintiff according to the measure of their guilt, and even cast out of the town or diocese, if the ordinary so judges, calling on the secular arm if need arises; and other penalties against those guilty of adultery or concubinage are to remain in force. Chapter 9 Worldly desires and greed so often blind the mental vision of temporal lords and officials that with threats and penalties they coerce men and women living under their jurisdiction, especially those who are wealthy or have the expectation of a rich inheritance, to contract marriages unwillingly with persons that these lords and magistrates have prescribed for them. As it is the height of wickedness to violate the freedom of marriage, and for injustices to be meted out by those from whom justice is expected, the holy council forbids all of whatever rank or dignity or state they may be, under pain of anathema automatically incurred, to use any pressure on their subjects or on anyone else to prevent them marrying freely. Chapter 10 The holy council orders that, from the beginning of Advent till the feast of the Epiphany, and from Ash Wednesday until the octave of Easter inclusive, the ancient prohibitions1 against solemn celebrations of marriage are to be observed by all. At other seasons it allows such solemn celebrations, and bishops will ensure that they take place with becoming modesty and decency. For marriage is a holy matter to be conducted in a holy way. Decree on reform The same holy council, pursuing the subject of reform, has passed the following decrees in this present session. Canon 1 If at any level of church office wise and prudent care is needed that nothing should be disorderly or distorted, then even greater effort is needed to ensure that no mistake is made in the choice of him who is set above all levels. For the orderly condition of the whole family of God will change, if what is required from the body is not found in the head2; hence, though the holy synod has made 1 See chs. 8-11 C. XXXIII q. 4 (Fr 1, 1249 if.). 3 This preamble comes almost word for word from Leo I, Ep. (Lettcrs)\2 (PL 54, 647), ch. 5 D. LXI (Fr 1, 228). 760 s 10 15 20 25 30 35 40 45 Conalihm Tiidentmnm — Sftiio ΛΆ'/V ecclesias nonnulla utiliter decrevit1: hoc tamen munus huiusmodi esse censet, ut, si pro rei magnitudine expendatur, numquam satis cautum de eo videri possit. Itaque statuit, ut, cum primum ecclesia vacaverit, supplicationes ac preces publice privatimque habeantur, atque a capitulo per civitatem et dioecesim indicantur, quibus clerus populusque bonum a Deo pastorem valeat impetrare. Omnes vero et singulos, qui ad pro­ motionem praeficiendorum quodcumque ius quacumque ratione a sede apostolica habent, aut alioquin operam suam praestant: nihil in his pro praesenti temporum ratione innovando, hortatur et monet, ut in primis meminerint, nihil se ad Dei gloriam et populorum salutem utilius posse facere, quam si bonos pastores et ecclesiae gubernandae idoneos promo­ veri studeant, eosque, alienis peccatis communicantes, mortaliter peccare, nisi quos digniores et ecclesiae magis utiles ipsi iudicaverint, non quidem precibus vel humano affectu aut ambientium suggestionibus, sed eorum exigentibus meritis praefici diligenter curaverint, et quos ex legitimo matrimonio natos et vita, aetate, doctrina atque aliis omnibus qualitatibus praeditos sciant, quae iuxta sacros canones et Tridentinae huius synodi decreta requiruntur. Quoniam vero in sumendo de praedictis omnibus qualitatibus gravi idoneoque bonorum et doctorum virorum testimonio non uniformis ratio ubique, ex nationum, populorum ac morum varietate, potest adhiberi: mandat sancta synodus, ut in provinciali synodo, per metropolitanum habenda, praescribatur quibusque locis et provinciis propria examinis seu inquisitionis aut instructionis faciendae forma, sanctissimi Romani pontificis arbitrio approbanda, quae magis eisdem locis utilis atque opportuna esse videbitur, ita tamen, ut cum deinde hoc examen seu inquisitio de persona promovenda perfecta fuerit, ea in instrumentum publicum redacta, cum toto testimonio, ac professione fidei ab eo facta, quamprimum ad sanctissimum Romanum pontificem omnino transmittatur, ut ipse summus pontifex, plena totius negotii ac personarum notitia habita, pro gregis dominici commodo de illis, si idonei per examen seu per inquisitionem factam reperti fuerint, ecclesiis possit utilius providere. Omnes vero inquisitiones, informationes, testimonia ac probationes quaecumque de promovendi qualitatibus et ecclesiae statu, a quibuscumque, etiam in Romana curia, habitae, per cardinalem, qui relationem facturus erit in consistorio, et alios tres cardinales diligenter examinentur, ac relatio ipsa cardinalis relatoris et trium cardinalium sub­ scriptione roboretur, in qua ipsi singuli quatuor cardinales affirment, se, adhibita accurata diligentia, invenisse promovendos qualitatibus a iure et ab hac sancta synodo requisitis praeditos, ac certo existimare sub periculo salutis aeternae, idoneos esse, qui ecclesiis praeficiantur: ita ut, relatione in uno consistorio facta, quo maturius interea de ipsa inquisitione cognosci possit, in aliud consistorium iudicium differatur, nisi aliud beatissimo pontifici videbitur expedire. Ea vero omnia et singula, quae de episcopo­ rum praeficiendorum vita, aetate, doctrina et ceteris qualitatibus alias in eadem synodo constituta sunt, decernit eadem etiam in creatione sanctae 1 Sess. VI c. 1 de ref. ; sess. VII c. 1 de ref. ; sess. ΧΧΠ c. 2de ref. (▼. supra pp. 681-682,687,738). Council uf Trent — /545-/56J. Scstion 24 * 760 other useful decrees * about promotion to cathedral and other greater churches, it nevertheless considers this office to be of such importance that, if effort were given to it proportionate to its value, one would never seem able to take sufficient care. So the council determines that the moment an office falls vacant, prayers and supplications should be offered in public and private, and announced by the chapter throughout the city and diocese, so that clergy and people may beg from God the favour of a good shepherd. Without wishing to change any arrangements at the present time, the council exhorts and charges all who have any right under any title from the apostolic see in the appointment of prelates, or assist the process in any way, to have as their first consideration that they can do nothing more conducive to the glory of God and the salvation of the people than to have every concern to appoint good shepherds who are fitted to guide the church; and that they will sin mortally by sharing in the sins of others unless, disregarding requests or human affection or the promptings of the ambitious, they take the utmost care to have men advanced on the claim of their own merits, persons of legitimate birth whom they know to be endowed with virtue, age, learning and all the other qualities required by the sacred canons and by the decrees of this council of Trent. However, in view of the variety of nations, people and cultures, no single standard can be used in gathering serious and adequate evidence of all these qualities from men of virtue and wisdom. Hence the holy council enjoins that in each provincial synod held under the metropolitan’s presidency, there should be drawn up a formula of examination or enquiry and information proper to each place and province, as seems most useful and appropriate for that place, to be approved by the holy Roman pontiff. And when this examination or enquiry about the person to be appointed has finally been completed, it should be drawn up as a public dossier including all the evidence and the profession of faith of the candidate, and sent at once in its entirety to the pope, so that with full knowledge of the matter and information about the persons, he may himself make the best provision for the churches, judging for the sake of the Lord’s flock whether the nominees are shown to be suitable by the examination and enquiry. And all enquiries, information, testi­ monies and commendations of any kind about the qualities and standing in the church of the nominee, by whoever conducted even in the Roman curia, are to be carefully scrutinised by the cardinal who is to report to the consistory and three other cardinals: the report of the cardinal and three other cardinals, confirmed by their signatures, will affirm that each of the four cardinals, after detailed consideration, has found those to be appointed endowed with the qualities required by the sacred canons and this council, and has reached the sure judgment on peril of his eternal salvation that they are fit to be put in charge of churches. Then, when the report has been given in consistory, the decision is to be postponed to a further consistory, so that there may be more mature informa­ tion about the enquiry itself, unless the pope thinks otherwise. And the holy council decrees that each and every requirement established by it already for the appointment of bishops in regard to their life, age, learning and other qualities, should also be observed in the creation of cardinals of the holy Roman church, 1 Session 6, chapter 1 on reform; session 7, chapter 1 on reform; session 22, canon 2 on reform (see above pp. 681-682, 687, 738). 761 Cmalutm Tndentinn»i — ! M-l SoJ. .S'euto A'.V/V Romanae ecclesiae cardinalium, etiam si diaconi sint, exigenda, quos sanctissimus Romanus pontifex ex omnibus christianitatis nationibus, quantum commode heri poterit, prout idoneos repererit, assumet. Postre­ mo eadem sancta synodus, tot gravissimis ecclesiae incommodis com­ mota, non potest non commemorare, nihil magis ecclesiae Dei esse 5 necessarium, quam ut beatissimus Romanus pontifex, quam sollicitudi­ nem universae ecclesiae ex muneris sui officio debet, eam hic potissimum impendat, ut lectissimos tantum sibi cardinales adsciscat, et bonos maxime atque idoneos pastores singulis ecclesiis praeficiat; idque eo magis, quod ovium Christi sanguinem, quae ex malo negligentium et sui officii im- 10 memorum pastorum regimine peribunt, dominus noster lesus Christus de manibus eius sit requisiturus1. Canon II Provincialia concilia, sicubi omissa sunt, pro moderandis moribus, cor­ rigendis excessibus, controversiis componendis, aliisque ex sacris canonibus permissis12 renoventur. Quare metropolitan! per se ipsos, seu, illis legitime impeditis, coepiscopus antiquior intra annum ad minus a fine praesentis concilii, et deinde quolibet saltem triennio, post octavam paschae resurrectionis domini nostri lesu Christi, seu alio commodiori tempore pro more provinciae, non praetermittat synodum in provincia sua cogere, quo episcopi omnes et alii, qui de iure vel consuetudine interesse debent, exceptis iis, quibus cum imminenti periculo transfre­ tandum esset, convenire omnino teneantur. Nec episcopi comprovinciales, praetextu cuiuslibet consuetudinis, ad metropolitanam ecclesiam in posterum accedere inviti compellantur. Itidem episcopi, qui nulli archiepiscopo subiiciuntur, aliquem vicinum metropolitanum semel eligant, in cuius synodo provinciali cum aliis interesse debeant et, quae ibi ordinata fuerint, observent ac observari faciant. In reliquis omnibus eorum exemptio et privilegia salva atque integra maneant. Synodi quoque dioecesanae quotannis celebrentur3, ad quas exempti etiam omnes, qui alias, cessante exemptione, interesse deberent nec capitulis generali­ bus subduntur, accedere teneantur; ratione tamen parochialium aut aliarum saecularium ecclesiarum, etiam annexarum, debeant ii, qui illa­ rum curam gerunt, quicumque illi sint, synodo interesse. Quodsi in his tam metropolitan! quam episcopi et alii suprascripti négligentes fuerint, poenas sacris canonibus sancitas incurrant. Canon III * Patriarchae, primates, metropolitan! et episcopi propriam dioecesim per se ipsos aut, si legitime impediti fuerint, per suum generalem vicarium 1 Cf. Ez 3,18-21; 33,7-8; Ac 20, 26-27. ! Cf. conc. Nie. I, c. 5; conc. Chalc., c. 19; conc. Nie. TT, c. 6; cone. Lat. IV, c. 6 (v. supra pp. 8, 96, 143-144, 236-237) et alia. 3 Cf. conc. Basil., sess. XV (v. supra p. 473, 10-15). 1 C anones 3, 5, 6 hic editi sunt, sicut in onuiiliu* e Jm· . ■ decretorum, in certa ultimaque rcdactione cum variationibus quae decretae sunt votis patrum in hac sessione et publice notificatae die 3 dec. 1563. is 20 25 30 35 Council of Trent — 154 5- / 563.' Seif ion 24 * 761 even if they are deacons, all of whom the pope will choose from ail Christian nations, as far as reasonably possible, and as he finds men that are suitable. Finally the same holy council, in a time of such turmoil in the church, cannot fail to observe that nothing is more necessary to the church of God than that the most blessed bishop of Rome, in view of the care for all the church that his office carries, must make it his priority to choose as his aides only the most picked men as cardinals, and put the best and most suitable pastors in charge of each church; and this is all the more true in that our lord Jesus Christ will require from his hands1 the blood of Christ’s sheep, who perish under the rule of sinfully negligent shepherds, heedless of their responsibility. Canon 2 Wherever they have lapsed, provincial councils for the control of conduct, correction of abuses, settling disputes and other matters allowed by the sacred canons1 2, are to be restored. Hence metropolitans should not omit to summon a council in their province, either personally or if legitimately hindered through their senior suffragan bishop, within one year at least from the end of the present council, and then at least every three years, after the octave of the Easter resurrection of our lord Jesus Christ, or at another time more convenient in the tradition of the province. At this all bishops and others who by law or custom should be present, with the exception of any who would incur immediate danger in crossing the sea, are absolutely bound to assemble. And in future the bishops of a province are not to be forced under pretext of any custom to go unwillingly to the metropolitan church. Bishops not subject to any archbishop should choose a neighbouring metropolitan once and for all and are then obliged to take part with the others in his provincial synod, and to observe and to see to the observance of all decided at it. In all other matters their exemption and privileges remain safe and intact. Diocesan synods, too, should be held every year3, and attendance at these is obligatory on all, even those who are exempt and would be bound to attend if their exemption ceased, and who are not subject to general chapters. For the sake of parochial or other churches of seculars, even those attached to another church, all who are in charge of them must attend the synod, whoever they are. And if metropolitans or bishops or others mentioned above are negligent in these matters, they will incur the penalties laid down in the sacred canons. Canon 34 Patriarchs, primates, metropolitans and bishops must without fail visit their diocese personally or, if legitimately impeded, through their vicar general or 1 See Ez 3, 18-21; 33, 7-8; Ac 20, 26-27. 2 See council of Nicaea I, canon 5; council of Chalcedon, canon 19; council of Nicaea II, canon 6; Lateran council IV, constitution 6 (see above pp. 8, 96, 143-144, 236-237) and elsewhere. ' See council of Basel, session 15 (see above p. 473). As in all the editions of the decrees, the texts of canons 3, 5 and 6 are given here in the definitive and final version, which includes the changes decreed by the votes of the fathers at this session and published on 3 December 1563. 762 s 10 is μ 25 30 35 4o Concilium Tndcntinum — M4<-/5h.l Xewo AA'/V aut visitatorem, si quotannis totam propter eius latitudinem visitare non poterunt, saltem maiorem eius partem, ita tamen, ut tota biennio per se vel visitatores suos compleatur, visitare non praetermittant. A mctropolitanis vero, etiam post plene visitatam propriam dioecesim, non visitentur cathédrales ecclesiae neque dioeceses suorum comprovincialium, nisi causa cognita et probata in concilio provinciali. Archidiaconi autem, decani et alii inferiores in iis ecclesiis, ubi hactenus visitationem exer­ cere legitime consueverunt, debeant quidem, assumpto notario de con­ sensu episcopi, deinceps per se ipsos tantum ibidem visitare. Visitatores etiam a capitulo deputandi, ubi capitulum ius visitandi habet, prius ab episcopo approbentur; sed non ideo episcopus vel, eo impedito, eius visitator easdem ecclesias seorsum ab his visitare prohibeatur; cui ipsi archidiaconi vel alii inferiores visitationis factae infra mensem rationem reddere et depositiones testium ac integra acta ei exhibere teneantur. Non obstantibus quacumque consuetudine, etiam immemorabili, atque exemptionibus et privilegiis quibuscumque. Visitationum autem omnium istarum praecipuus sit scopus, sanam orthodoxamque doctrinam, expul­ sis haeresibus, inducere, bonos mores tueri, pravos corrigere, populum cohortationibus et admonitionibus ad religionem, pacem innocentiamque accendere, cetera, prout locus, tempus et occasio feret, ex visitantium prudentia ad fidelium fructum constituere. Quae ut facilius feliciusque succedant, monentur praedicti omnes et singuli, ad quos visitatio spectat, ut paterna charitate christianoque zelo omnes amplectantur, ideoque, modesto contenti equitatu famulatuque, studeant, quam celerrime, debita tamen cum diligentia, visitationem ipsam absolvere. Interimque caveant, ne inutilibus sumptibus cuiquam graves onerosive sint *,neve ipsi aut quis­ piam suorum quidquam procurationis causa, pro visitatione etiam testa­ mentorum ad pios usus, praeter id, quod ex relictis piis iure debetur, aut alio quovis nomine, nec pecuniam nec munus, quodcumque sit, etiam qualitercumque offeratur, accipiant; non obstante quacumque consuetu­ dine, etiam immemorabili. Exceptis tamen victualibus, quae sibi ac suis frugaliter moderateque pro temporis tantum necessitate et non ultra erunt ministranda2. Sit tamen in optione eorum, qui visitantur, si malint solvere id, quod erat ab ipsis antea solvi, certa pecunia taxata, consuetum, an vero praedicta victualia subministrare, salvo item iure conventionum antiquarum, cum monasteriis aliisque piis locis aut ecclesiis non parochialibus inito, quod illaesum permaneat. In iis vero locis seu provinciis, ubi consuetudo est, ut nec victualia nec pecunia nec quidquam aliud a visita­ toribus accipiatur, sed omnia gratis fiant: ibi id observetur. Quodsi quisquam (quod absit) aliquid amplius in supradictis omnibus casibus acci­ pere praesumpserit: is praeter dupli restitutionem intra mensem facien­ dam aliis etiam poenis iuxta constitutionem concilii generalis Lugdunen­ sis, quae incipit Exigit3, necnon et aliis poenis in synodo provinciali arbitrio synodi, absque ulla spe veniae, mulctetur. Patroni vero in his, 1 Cf. cone. Lat. III, c. 4 (v. supra p. 213;. 3 Cone. Lugd. II, c. 24 (v. supra p. 327}. 1 Cf. c. 6 I 16 in Vl° (Fr 2, 988). Conned of Trent — I545-J 563: Session 24 * 762 visitor; and if because of its extent they cannot visit it every year, then they should cover the greater part of it, so that it is covered every two years by them or their visitors. Even after a full visitation of his own diocese, a metropolitan is not to visit the cathedral churches nor dioceses of other bishops of the province, except for a reason considered and approved at the provincial synod. Archdeacons, deans and others of lower rank should henceforth visit those churches which they have legitimately been accustomed to visit, only personally and with the help of a notary taken with the bishop’s consent. Visitors to be appointed by a chapter, where the chapter has the right of visiting, must first be approved by the bishop; but the bishop is not thereby prevented, nor his visitor if he is impeded, from visiting the same churches separately; and archdeacons or others of lower rank are obliged to give him an account within a month of any visitation made and show him the depositions of witnesses and all the proceed­ ings. This is notwithstanding any custom however immemorial and any privileges or exemptions of any kind. The chief aim of all these visitations will be to ensure sound and orthodox teaching and the removal of heresies, to safeguard good practices and correct evil ones, to encourage the people by exhortation and warning to the practice of religion, peace and blameless life, and to make any dispositions for the benefit of the people that place, time and opportunity may suggest to the wisdom of the visitors. That all this may the more easily and smoothly come about, each and all those mentioned above who are concerned in visitations are charged to embrace all with fatherly love and Christian zeal: therefore, content with modest transport and service, they should endeavour to complete the visitation with all speed, though with due thoroughness. While it is in progress they must take care they are not a burden to anyone through unnecessary expenses1, and that neither they nor any of their party accept anything for expenses during the visitation, even from money left for pious uses, except what is legally owed to them from wills made in favour of the church, and neither money nor gift of any kind or however offered: notwithstanding any custom however immemorial. They may, however, accept the meals served to them and their party in moderate style and necessary for the time and not beyond it12. It is, however, for those visited to choose whether they prefer to pay the fixed sum they have hitherto been accustomed to pay, or to supply the meals just mentioned; but without prejudice to the force of old agreements entered into with monasteries and other places of devotion or non-parochial churches, which are to remain intact. However, in places or provinces where it is the custom that neither meals nor money nor anything else is accepted by the visitors, but all takes place free of charge, that should be observed. But if in any of the above cases anyone dares to accept anything more (which heaven forbid), he is not only to make twofold restitution within a month but also to be punished without any hope of pardon by the penalties enacted in the constitu­ tion of the general council of Lyons beginning Exigit?, and any other penalties of the provincial synod at the judgment of that synod. Patrons are in no way to 1 See Lateran council III, canon 4 (see above p. 213). 2 See ch. 6 I 16 Sext (Fr 2, 988). ’ Council of Lyons II, constitution 24 (see above p. 327). 763 Concilutnt Tndentmum - $ewio.V.\7V quae ad sacramentorum administrationem spectant, nullatenus se prae­ sumant ingerere, neque visitationi ornamentorum ecclesiae, aut bonorum stabilium seu fabricarum proventibus immisceant, nisi quatenus id eis ex institutione ac fundatione competat; sed episcopi ipsi haec faciant et fabricarum reditus in usus ecclesiae necessarios et utiles, prout sibi s expedire magis visum fuerit, expendi curent. Canon IV Praedicationis munus, quod episcoporum praecipuum est, cupiens sancta synodus, quo frequentius possit, ad fidelium salutem exerceri: canones alias super hoc editos sub felicis recordationis Paulo IIP aptius praesentium temporum usui accomodando, mandat, ut in ecclesia sua ipsi per se, aut, si legitime impediti fuerint, per eos, quos ad praedicationis munus assument, in aliis autem ecclesiis per parochos sive, iis impeditis, per alios ab episcopo, impensis eorum, qui eas praestare vel tenentur vel solent, deputandos, in civitate aut in quacumque parte dioecesis censebunt expedire, saltem omnibus dominicis et solemnibus diebus festis, tempore autem ieiuniorum, quadragesimae et adventus Domini quotidie vel sal­ tem tribus in hebdomada diebus, si ita oportere duxerint, sacras scrip­ turas divinamque legem annuntient, et alias quotiescumque id opportune fieri posse iudicaverint. Moneatque episcopus populum diligenter, teneri unumquemque, parochiae suae interesse, ubi id commode fieri potest, ad audiendum verbum Dei. Nullus autem saecularis, sive regularis, etiam in ecclesiis suorum ordinum, contradicente episcopo praedicare praesumat. Iidem etiam saltem dominicis et aliis festivis diebus, pueros in singulis parochiis fidei rudimenta, et obedientiam erga Deum et parentes diligenter ab iis, ad quos spectabit, doceri curabunt et, si opus sit, etiam per cen­ suras ecclesiasticas compellent. Non obstantibus privilegiis et consuetu­ dinibus. In reliquis ea, quae de praedicationis munere sub eodem Paulo III decreta fuerunt, suum robur obtineant. Canon V 10 15 20 20 30 Causae criminales graviores contra episcopos, etiam haeresis (quod absit), quae depositione aut privatione dignae sunt: ab ipso tantum summo Romano pontifice cognoscantur et terminentur. Quodsi eiusmodi sit causa, quae necessario extra Romanam curiam sit committenda: nemini prorsus ea committatur nisi metropolitanis aut episcopis, a beatissimo 35 papa eligendis. Haec vero commissio et specialis sit et manu ipsius sanctis­ simi pontificis signata, nec unquam plus his tribuat, quam ut solam facti instructionem sumant processumque conficiant, quem statim ad Roma­ num pontificem transmittant, reservata eidem sanctissimo sententia diffinitiva. Cetera, alias sub felicis recordationis Iulio III super his decre- to ta2, necnon et constitutio sub Innocentio III in concilio generali, quae incipit Qualiter et quando, quam sancta synodus in praesenti innovat, ab omnibus observetur. Minores vero criminales causae episcoporum in 1 Scsi. V cc. 1-3 dc rcf. (v. supra pp. 667-668). 1 Scss. XIII cc. 7-8 dc ref. (v. supra p. 701). ’ Cone. Lat IV, c. 8 (v. supra pp. 237-239). Council oj Trent — / 545—/ 563: Seaton 24 ★ 7(TS interefere with what concerns the administration of the sacraments, nor to intrude on the visitation of the church’s ornaments, or the revenues from stable goods and funds, unless they have the right to do so from the foundation and establishment of the church; but bishops should conduct this themselves and see that the income of the funds is spent on necessary and beneficial purposes of the church, as they think best. Canon 4 It is the desire of the council that the office of preaching, which particularly belongs to bishops, should be exercised as often as possible for the salvation of the people. Hence, accommodating the canons published elsewhere on this subject under Paul 1111 of happy memory to the needs of the present time, it decrees as follows: Bishops are to announce the sacred scripture and the law of God in their own church either personally or, if they are legitimately prevented, through others whom they appoint to the office of preaching; in other churches this is to be done by the parish priest or, if these are prevented, by others appointed by the bishop at the expense of those who are obliged or are accus­ tomed to pay the costs; this is to be done in the city or in any parts of the diocese that the bishop considers expedient, at least on every Sunday and solemn feast, and daily or at least three times a week during the seasons of fasting, namely Lent and Advent, if they consider this should be done, and as often at other times as they judge appropriate. And the bishop should carefully instruct the people that each of them is under obligation to attend their parish church, when they can reasonably do so, to hear the word of God. No secular or regular may presume to preach against the wish of the bishop, even in churches of his own order. The same priests will see that at least on Sundays and great feasts the children in every parish are taught the elements of the faith and obedience to God and their parents by those whose task it is, and if necessary compel them by church censures. This is notwithstanding privileges and customs. In other matters the decrees on the office of preaching enacted under Paul III retain their force. Canon 5 The pope alone is to take cognisance of and decide on more serious criminal charges against bishops, even (which God forbid) of heresy, which could involve deposition or privation. But if a charge arises which of necessity has to be heard outside the Roman curia, it is not to be heard by anyone except metropolitans or bishops chosen by the pope. But such a hearing is of a special kind, firmly under the control of the pope, who never allows to it greater authority than to take cognisance of the fact and complete the procedure, which it will then send at once to the pope, who reserves to himself the definitive sentence. For the rest, the decrees on this subject made on another occasion under Julius III of happy memory12*,and the constitution made in a general council under Innocent III beginning Qualiter et quando5, are to be observed by all. 1 Session 5, chapters 1-3 on reform (see above pp. 667-668). 2 Session 13, canons 7-8 on reform (see above p. 701). ’ Lateran council IV, constitution 8 (see above pp. 237-239). 764 Ci"iahu”i Trtdentinum — /UÎ-/W. A’.V/V concilio tantum provinciali cognoscantur ct terminentur, vel a deputan­ dis per concilium provinciale. Cancn VI Liceat episcopis in irregularitatibus omnibus et suspensionibus, ex 5 delicto occulto provenientibus, excepta ea, quae oritur ex homicidio voluntario, et exceptis aliis, deductis ad forum contentiosum, dispensare, et in quibuscumque casibus occultis, etiam sedi apostolicae reservatis, delinquentes quoscumque sibi subditos, in dioecesi sua, per se ipsos aut vicarium, ad id specialiter deputandum, in foro conscientiae gratis absolio vere, imposita poenitentia salutari. Idem et in haeresis crimine, in eodem foro conscientiae, eis tantum, non eorum vicariis, sit permissum. Canon VII Ut fidelis populus ad suscipienda sacramenta maiore cum reverentia atque animi devotione accedat: praecipit sancta synodus episcopis omnibus, ut is non solum, cum haec per se ipsos erunt populo administranda, prius illorum vim et usum pro suscipientium captu explicent, sed etiam idem a singulis parochis pie prudenterque, etiam lingua vernacula, si opus sit et commode fieri poterit, servari studeant, iuxta formam a sancta synodo in catechesi singulis sacramentis praescribendam, quam episcopi in vul20 garem linguam fideliter verti atque a parochis omnibus populo exponi curabunt; necnon ut inter missarum solemnia aut divinorum celebratio­ nem sacra eloquia et salutis monita eadem vernacula lingua singulis die­ bus festis vel solemnibus explanent1, eademque in omnium cordibus (post­ positis inutilibus quaestionibus) inserere, atque eos in lege Domini erudire 25 studeant. Canon VIII Apostolus monet2, publice peccantes palam esse corripiendos. Quando igitur ab aliquo publice et in multorum conspectu crimen commissum fuerit, unde alios scandalo offensos commotosque fuisse non sit dubi30 tandum: huic condignam pro modo culpae poenitentiam publice iniungi oportet, ut, quos exemplo suo ad malos mores provocavit, suae emendatio­ nis testimonio ad rectam revocet vitam. Episcopus tamen publicae hoc poenitentiae genus in aliud secretum poterit commutare, quando ita magis iudicaverit expedire. In omnibus etiam cathedralibus ecclesiis, ubi 35 id commode fieri poterit, poenitentiarius aliquis cum unione praebendae, proxime vacaturae, ab episcopo instituatur, qui magister sit vel doctor aut licentiatus in theologia vel iure canonico, et annorum quadraginta, seu alias, qui aptior pro loci qualitate reperiatur; qui, dum confessiones in ecclesia audiet, interim praesens in choro censeatur. 40 Canon IX Quae alias sub felicis recordationis Paulo IIP, et nuper sub beatissimo domino nostro Pio IV4 in hoc eodem concilio de adhibenda ab ordinariis 1 Cf. sess. XXII c. 8 dc sacr. missae (v. supra p. 735). 1 Cf. 1 Tm 5, 20. * Sess. VI c. 4 de ref., sess. VII c. 8 de ref. (v. supra pp. 683, 688). * Sess. XXI c. 8 de ref. (v. supra p. 731). Council of Trent — 1545 IS6)‘ Seaton 24 * 764 Lesser criminal charges against bishops are to be heard and concluded only in the provincial synod or by those deputed by the provincial synod. Canon 6 Bishops have power to dispense from all irregularities and suspensions arising from an offence that is not public, except in the case of voluntary homicide and in other cases which have been taken to court; and, after imposing a salutary penance, to absolve freely in the forum of conscience within their diocese those of their subjects who are guilty in any cases that are not public, even those reserved to the apostolic see; this they may do in person or through a substitute specially deputed for the purpose. The same permission is given to them alone in the same forum of conscience for the offence of heresy, but not to their deputies. Canon 7 So that the faithful people may approach the reception of the sacraments with greater reverence and spiritual devotion, the holy council charges bishops not only to explain their power and benefit in a way that those receiving can grasp, before they themselves administer them to the people; but to ensure that the same is done by all parish priests with devotion and wisdom, even in the vernacular tongue, where there is need and it can reasonably be done; and this is to be done according to the form laid down by the holy council for each sacrament, which bishops should take steps to have accurately translated into the vernacular and explained to the people by all parish priests. Similarly, during mass or the celebration of office on every feast or solemnity they should explain the divine commandments and precepts of salvation in the vernacular1, and should be zealous to implant them in the hearts of all (leaving aside useless questions) and educate them in the law of the Lord. Canon 8 The Apostle warns1 2 that public sinners should be openly rebuked. When therefore someone commits a crime publicly and in the view of many, by which others are offended and scandalised and disturbed, then without a doubt a fitting penance for the crime in question should be publicly imposed on such a person, that one who has incited others to evil by his example should recall them to an upright life by the evidence of his penance. A bishop may, however, commute this kind of public penance into another one that is secret, when he considers this more profitable. And in all cathedral churches the bishop should establish a post of confessor to be united with the next prebend to fall vacant, to be held by a master or doctor or licentiate in theology or canon law, of forty years of age, or otherwise if someone is found more suitable for the character of the place; and while he hears confessions in the church he is to be counted as being present in choir. Canon 9 The rules established on another occasion under Paul III3 of happy memory, and recently under our blessed lord Pius IV4 in this same council, about the care 1 2 3 4 See session 22, chapter 8 on the sacrifice of the mass (see above p. 735). See 1 Tm 5, 20. Session 6, chapter 4 on reform; session 7, chapter 8 on reform (see above pp. 683, 688). Session 21, canon 8 on reform (see above p. 731). 765 < 'onahum TndeHtinuni — /$4)-7563 Sessio \ \7V diligentia in beneficiorum, etiam exemptorum, visitatione constituta sunt: eadem etiam in iis ecclesiis saecularibus observentur, quae in nullius dioecesi esse dicuntur, ut ab episcopo, cuius cathedralis ecclesia est pro­ ximior, si id constet, alioquin ab eo, qui semel in concilio provinciali a praelato loci illius electus fuerit, tamquam sedis apostolicae delegato, vi- 5 sitentur. Non obstantibus privilegiis et consuetudinibus quibuscumque, etiam immemorabilibus. Canon X Episcopi, ut aptius quem regunt populum possint in officio atque obedientia continere, in omnibus his, quae ad visitationem ac morum cor- 10 rectionem subditorum suorum spectant, ius et potestatem habeant, etiam tamquam apostolicae sedis delegati, ea ordinandi, moderandi, puniendi et exsequendi, iuxta canonum sanctiones, quae illis ex prudentia sua pro subditorum emendatione ac dioecesis suae utilitate necessaria videbuntur; nec in his, ubi de visitatione aut morum correctione agitur1, exemptio 15 aut ulla inhibitio, appellatio seu querela, etiam ad sedem apostolicam interposita, exsecutionem eorum, quae ab his mandata, decreta aut iudicata fuerint, quoquo modo impediat aut suspendat. Canon XI Quoniam privilegia et exemptiones, quae variis titulis plerisque conceduntur, hodie perturbationem in episcoporum iurisdictione excitare et exemptis occasionem laxioris vitae praebere dignoscuntur: decernit sancta synodus, ut, si quando lustis, gravibus et fere necessariis suaden­ tibus causis aliquos honorariis titulis protonotariatus, acolythatus, comi­ tis palatini, capellani regii aut aliis huiusmodi, in Romana curia vel extra, insignibus decorandos esse placuerit, necnon alios, cuicumque monasterio oblatos vel quomodocumque addictos, aut sub nomine servientium militiis seu monasteriis, hospitalibus, collegiis aut quocumque alio titulo assumi: nihil ex his privilegiis detractum esse ordinariis intelligatur, quo­ minus ii, quibus ea iam concessa sunt vel in posterum concedi contigerit, ipsis ordinariis, tamquam apostolicae sedis delegatis, plene in omnibus, et quoad capellanos regios iuxta constitutionem Innocentii III, quae incipit Cum capella2, subiecti exsistant; exceptis tamen iis, qui praedictis locis aut militiis actu serviunt et intra eorum septa ac domos resident subque eorum obedientia vivunt, sive iis, qui legitime et secundum regulam earundem militiarum professionem fecerint, de qua ordinario constare debeat. Non obstantibus privilegiis quibuscumque, etiam religionis s. loannis Hierosolymitani et aliarum militiarum. Quae vero privilegia resi­ dentibus in curia Romana vigore Eugenianae constitutionis3 aut familiari­ tatis cardinalium competere solent, ea in his, qui beneficia ecclesiastica obtinent, ratione praedictorum beneficiorum minime intelligantur, sed ordinarii iurisdictione subiecti permaneant. Non obstantibus quibuscum­ que inhibitionibus. 1 Cf. sess. XIII c. 1. sess. XIV c. 4, sess. XXII c. 1 de ref. (v. supra pp. 699, 715, 737-738). 3 c. 6 A'. V 33 (Fr 2, 862). ’ Diiina in eminenti, c. 3 V 7 in Extras, comm. (Fr 2, 1300). 20 25 30 35 40 Confiai of Γrent — 1545-156.3: Session 24 * 765 to be taken by ordinaries over the visitation of benefices, even those that are exempt, are also to be observed in those secular churches which are said to be of no diocese, in that they are to be visited by the bishop whose cathedral church is nearest, if that is agreed, and otherwise by the person chosen once and for all during the provincial synod by the prelate of that place, even acting as delegate of the apostolic see. And this notwithstanding privileges and customs of any kind however immemorial. Canon 10 That bishops may more easily keep the people they govern in dutiful obedience, they have the right and power in all that concerns visitation and correction of their people, even acting as delegates of the apostolic see, to arrange, change, punish and carry out, according to canonical sanctions, anything they judge necessary for the correction of their subjects and the benefit of their diocese: nor in matters of visitation or emendation of conduct1 shall any exemption or injunction, appeal or complaint, even addressed to the apostolic see, in any way obstruct or suspend the execution of what they have commanded, decreed or judged. Can on 11 Privileges and exemptions given to many people on various grounds are today seen to cause great disturbance of episcopal jurisdiction and to give occasion to the exempt for lax standards of living. Hence the holy council decrees that: if anyone on occasion, prompted by reasonable and serious and almost necessary reasons sees fit to decorate some persons in or out of the Roman curia with the honorary titles of protonotary, acolyte, count palatine, royal chaplain or other distinctions of this kind; or to appoint others as oblates or attached in some other way to any monastery, or as serving by name in military orders or monasteries or hospices or colleges, or under any other title; then, let it be understood that nothing in any of these privileges so detracts from the authority of the ordinaries that those to whom they have already been granted, or may in future be granted, are any the less subject fully and in all matters to the ordinaries as delegates of the apostolic see, as was enjoined for royal chaplains in the constitution of Innocent III beginning Cum capella*2. Those, however, are excepted who are actively serving in the places mentioned or the military orders, and reside within their confines and buildings, living under their obedience, or who have legally made profession according to the rule of these military orders, a fact of which the ordinary must have proof. And this is notwithstanding any privileges, even those of the order of St John of Jerusalem and other military orders. As to the privileges usually accorded to those living in the Roman curia by virtue of the constitution of Eugenius3 or of belonging to households of cardinals, such privileges are not to be understood as applying, by reason of the aforesaid benefices, to those holding church benefices but they remain subject to the jurisdiction of the ordinary. And this is notwithstanding any injunctions. ’ See session 13, canon 1; session 14, canon 4; session 22, canon 1 (see above pp. 699, 715, 737-738). 2 Ch. 6 Decretals V 33 (Fr 2, 862). Divina in eminenti, ch. 3 V 7 in Extrav. comm. (Fr 2, 1300). 766 Conalntnt TniicntuiHm — I >VÎ-/5b.î Seine Λ \7V Canon XII 5 10 15 20 25 μ 35 40 Cum dignitates in ecclesiis, praesertim cathedralibus, ad conservandam augendamque ecclesiasticam disciplinam fuerint institutae, ut, qui eas ob­ tinerent, pietate praecellerent aliisque exemplo essent atque episcopos opera et officio iuvarent: merito, qui ad eas vocantur, tales esse debent, qui suo muneri respondere possint. Nemo igitur deinceps ad dignitates quascumque, quibus animarum cura subest, promoveatur, nisi qui saltem vigesimum quintum suae aetatis annum attigerit et, in clericali ordine ver­ satus, doctrina ad suum munus exsequendum necessaria, ac morum integritate commendetur, iuxta constitutionem Alexandri III, in concilio Lateranensi promulgatam, quae incipit Cum in cunctis1. Archidiaconi etiam, qui oculi dicuntur episcopi2, sint in omnibus ecclesiis, ubi fieri poterit, magistri in theologia, seu doctores et licentiati in iure canonico. Ad ceteras autem dignitates vel personatus, quibus animarum cura nulla subest, clerici alioqui idonei et viginti duobus annis non minores adsciscantur. Pro­ visi etiam de beneficiis quibuscumque, curam animarum habentibus, tene­ antur, a die adeptae possessionis ad minus intra duos menses, in manibus ipsius episcopi vel, eo impedito, coram generali eius vicario seu officiali, orthodoxae suae fidei publicam facere professionem, et in Romanae ecclesiae obedientia se permansuros spondeant ac lurent. Provisi autem de canonicatibus et dignitatibus in ecclesiis cathedralibus non solum coram episcopo seu eius officiali, sed etiam in capitulo idem facere teneantur; alioquin praedicti omnes provisi ut supra fructus non faciant suos, nec illis possessio suffragetur. Neminem etiam deinceps ad dignitatem, canonicatum aut portionem recipiant, nisi qui eo ordine sacro aut sit initiatus, quem illa dignitas, praebenda aut portio requirit, aut in tali aetate, ut infra tempus a iure et ab hac sancta synodo statutum3 initiari valeat. In omnibus vero ecclesiis cathedralibus omnes canonicatus ac portiones habeant an­ nexum ordinem presbyterii, diaconatus vel subdiaconatus. Episcopus autem cum consilio capituli designet ac distribuat, prout viderit expedire, quibus quisque ordo ex sacris annexus in posterum esse debeat, ita tamen, ut dimidia saltem pars presbyteri sint, ceteri vero diaconi aut subdiaconi; ubi vero consuetudo laudabilior habet, ut plures vel omnes sint presby­ teri, omnino observetur. Hortatur etiam sancta synodus, ut in provinciis, ubi id commode fieri potest, dignitates omnes, et saltem dimidia pars canonicatuum in cathedralibus ecclesiis et collegiatis insignibus conferatur tantum magistris vel doctoribus aut etiam licentiatis in theologia vel iure canonico. Praeterea obtinentibus in eisdem cathedralibus aut collegiatis dignitates, canonicatus, praebendas aut portiones non liceat, vigore cuiuslibet statuti aut consuetudinis, ultra tres menses ab eisdem ecclesiis quo­ libet anno abesse4, salvis nihilominus earum ecclesiarum constitutionibus, quae longius servitii tempus requirunt; alioquin primo anno privetur unusquisque dimidia parte fructuum, quos, ratione etiam praebendae ac 1 Cone. Lat. III, c. 3 (v. supra p. 212). 1 cf. c. 7 X. I 23 (Fr 2,151). 3 Cf. c. 34 I 6 in VI* (Fr 2,964); sess. VII c. 12 de ref. (v. supra p. 689). 4 Cf. sess. XXIII c. 1 de ref. (v. supra pp. 745-746). Council of Trent — 1545 I56J: Session 24 * 766 Canon 12 When dignities are established in churches, especially cathedral churches, in order to preserve and strengthen church discipline, in that those who occupy them should excel in religious devotion, be a good example to others and assist the bishop in his work and office, then clearly those who are called to fill them should be men able to rise to this responsibility. And so henceforth no one is to be promoted to any dignity involving the care of souls unless he has reached the twenty-fifth year of his age and is a person in clerical orders commended by the learning necessary to discharge his office and by probity of life, according to the constitution of Alexander III promulgated at the Lateran council and beginning Cum in cunctis'. Archdeacons, too, who are called the eyes of the bishop", should in all churches as far as possible be masters in theology or doctors and licentiates in canon law. For other dignities and posts which do not involve the care of souls, suitable clerics should be recruited who are not less than twentytwo years of age. Those appointed to benefices of any kind involving the care of souls are obliged, within two months at most of the date of their taking possession, to make a public profession of their orthodox faith with their hands in those of the bishop or, if he is prevented, in the presence of his vicar general or official, and give their oath and promise that they will remain in the obedience of the Roman church. Those appointed to canonries and dignities in cathedral churches are bound to do the same not only in the presence of the bishop or his vicar, but in the chapter. Otherwise none of the appointees mentioned shall receive his salary nor shall his possession be valid. No one henceforth is to be received into a dignity, canonry or portion unless he has already received the holy order required by that dignity, prebend or portion, or is of such an age that he may be validly inducted within the time laid down by law and by this holy council* 3. And in all cathedral churches all canonries and portions are to have annexed to them the order of priest, deacon or subdeacon. The bishop jointly with the counsel of his chapter is to designate and assign, as seems expedient, to which of the holy orders each post is attached, but in such a way that at least half will be priests and the rest either deacons or subdeacons; and where the even more praiseworthy custom prevails that all or the majority should be priests, let it be observed. The holy council further urges that, where this can reasonably be done, all the dignities in provinces and at least half of the canonries in cathedral churches and distinguished collegiate churches should be conferred only on masters and doctors or even licentiates in theology or canon law. Further, those who hold dignities or canonries or prebends or portions in the same cathedral or collegiate churches may not, in virtue of any statute or custom, be absent from their churches for more than three months in a year4, without prejudice to the constitutions of those churches which require a longer time of service; otherwise each offender is to be deprived in the first year of half the revenues which are his by reason of the prebend and residence. But if anyone repeats the negligence, he ' ’ 3 4 Lateran council III, canon 3 (see above p. 212). See ch. 7 Decretals I 23 (Fr 2, 151). See ch. 34 I 6 Sext (Fr 2, 964); session 7, chapter 12 on reform (see above p. 689). See session 23, canon 1 on reform (see above pp. 745-746). 767 Canalium Trulenüttum - IW-IS63: Seuio \.\7V residentiae, fecit suos. Quodsi iterum eadem fuerit usus negligentia, pri­ vetur omnibus fructibus, quos eodem anno lucratus fuerit; crescente vero contumacia, contra eos iuxta sacrorum canonum constitutiones1 proceda­ tur. Distributiones vero, qui statis horis interfuerint, recipiant; reliqui, quavis collusione aut remissione exclusa, his careant, iuxta Bonifatii VIII decretum, quod incipit Consuetudinem12, quod sancta synodus in usum re­ vocat; non obstantibus quibuscumque statutis et consuetudinibus. Omnes vero divina per se et non per substitutos compellantur obire officia3, et episcopo celebranti aut alia pontificalia exercenti adsistere et inservire, atque in choro, ad psallendum instituto, hymnis et canticis Dei nomen reverenter, distincte devoteque laudare. Vestitu insuper decenti, tam in ecclesia, quam extra, assiduo utantur, ab illicitisque venationibus, aucupiis, choreis, tabernis lusibusque abstineant, atque ea morum integritate pol­ leant, ut merito ecclesiae senatus dici possit. Cetera, quae ad debitum in divinis officiis regimen spectant, deque congrua in his canendi seu modulandi ratione, de certa lege in choro conveniendi et permanendi, simulque de omnibus ecclesiae ministris, quae necessaria erunt, et si qua huiusmodi: synodus provincialis pro cuiusque provinciae utilitate et moribus certam cuique formulam praescribet. Interea vero episcopus, non minus quam cum duobus canonicis, quorum unus ab episcopo, alter a capitulo eligatur, in his, quae expedire videbuntur, poterit providere. 5 10 is 20 Canon XIII Quoniam pleraeque cathédrales ecclesiae tam tenuis reditus sunt et angu­ stae, ut episcopali dignitati nullo modo respondeant neque ecclesiarum necessitati sufficiant: examinet concilium provinciale, vocatis his quorum interest, et diligenter expendat, quas propter angustias tenuitatemque vi­ cinis unire vel novis proventibus augere expediat, confectaque de prae­ missis instrumenta ad summum Romanum pontificem mittat, quibus instructus summus pontifex, ex prudentia sua, prout expedire iudicaverit, aut tenues invicem uniat, aut aliqua accessione ex fructibus augeat. Interim vero, donec praedicta effectum sortiantur, huiusmodi episcopis, qui fruc­ tuum subventione pro dioecesis suae tenuitate indigent, poterit de bene­ ficiis aliquibus, dum tamen curata non sint nec dignitates seu canonicatus et praebendae, nec monasteria, in quibus viget regularis observantia, vel quae capitulis generalibus et certis visitatoribus subduntur, a summo Romano pontifice provideri. In parochialibus etiam ecclesiis, quarum fructus aeque adeo exigui sunt, ut debitis nequeant oneribus satisfacere: curabit episcopus, si per beneficiorum unionem, non tamen regularium, id fieri non possit, ut primitiarum vel decimarum assignatione, aut per parochianorum symbola ac collectas, aut qua commodiori ei videbitur ratione, tantum redigatur, quod pro rectoris ac parochiae necessitate de­ center sufficiat. In unionibus vero quibuslibet, seu ex supradictis, seu 1 Cf. tot. ut. 4 X. Ill (Fr 2, 460-464). 1 c. un. Ill 3 in VI° (Fr 2,1019). 3 Cf. scss. XXII c. 4 de ref. (v. supra p. 739). 25 30 35 40 Council of Trent — 1545-1563: Session 24 * 767 is to be deprived of all the income gained in that year; if obstinacy persists, proceedings should be taken against them according to the enactments of the sacred canons1. Those, however, arc to receive their shares of distributions who are present at the stated times; the rest are to go without them, all collusion and recuperation being excluded, according to the decree of Boniface VIII beginning Consuetudinem1 21 which the holy council restores to force; notwithstanding any statutes and customs of any kind. All are obliged to attend the divine office personally and not through substitutes3, and to assist and serve the bishop when he is celebrating mass or other pontifical rites, and when in choir for sung worship to praise the name of God reverently, distinctly and devoutly in hymns and canticles. Let them, moreover, wear becoming dress at all times, both in and out of church, and abstain from unlawful hunting, fowling, dances, taverns and games, and so excel in integrity of life that they may justly be called the church’s senate. For other matters concerning the due ordering of the divine office, the provincial synod shall enjoin a precise rule in the light of the good and the customs of each province about the appropriate style of singing and chanting, about the determined manner of gathering and remaining in choir, and all that is necessary about church ministers and anything else of the kind. Until then the bishop may make provisions for all that seems expedient in consultation with not less than two canons, one chosen by himself and the other by the chapter. Canon 13 As many cathedral churches are so poor and with such slender revenues that these in no way match episcopal dignity and church needs, the provincial council should summon those concerned and consider with them which chur­ ches it would be right to unite with neighbouring ones because of their slim resources, and which they can strengthen with new revenues; they should then draw up a programme and send it to the pope, so that he may be guided by it, as in his wisdom he thinks fit, to unite poor churches together or to build up others by increase in income. In the meantime, while these steps are being taken, the pope can make provision for such bishops who need increased resources because of the poverty of their dioceses, out of certain benefices, as long as they do not involve the care of souls and are not dignities or canonries and prebends, nor monasteries in which regular observance is in force or which are subject to general chapters and fixed visitors. In the case of parish churches whose re­ sources are so meagre that they cannot meet their obligations, the bishop will provide, if this can be done by the union of benefices, excluding those of regulars, so that by the allocation of first fruits or tithes, or by contributions and collections from parishioners, or by whatever means he finds reasonable, suffi­ cient be put together to supply the decent support of the rector and parish. In all unions, however, whether made for these or other reasons, parish churches 1 See all of tit. 4 Decretals III (Fr 2, 460-464). 2 Ch. 1 HI 3 Sext (Fr 2, 1019). 5 See session 22, canon 4 on reform (see above p. 739). 76S s 10 is 20 CoHcdittrn Tniieniinu’H — ! ί4ί-/ 5λ_ϊ Sessio X \7V aliis causis faciendis, ecclesiae parochiales monasteriis quibuscumque aut abbatiis seu dignitatibus sive praebendis ecclesiae cathedralis vel collegiatae, sive aliis beneficiis simplicibus, aut hospitalibus militiisve non uni­ antur, et quae unitae sunt, revideantur ab ordinariis, iuxta alias decretum in eadem synodo sub felicis recordationis Paulo III1; quod etiam in unitis ab eo tempore citra aeque observetur. Non obstantibus in iis quibuscum­ que verborum formis, quae hic pro sufficienter expressis habeantur. Ad haec in posterum omnes hae cathédrales ecclesiae, quarum reditus sum­ mam ducatorum mille, et parochiales, quae summam ducatorum centum, secundum verum annuum valorem, non excedunt: nullis pensionibus aut reservationibus fructuum graventur. In his quoque civitatibus ac locis, ubi parochiales ecclesiae certos non habent fines, nec earum rectores pro­ prium populum, quem regant, sed promiscue petentibus sacramenta ad­ ministrant: mandat sancta synodus episcopis pro tutiori animarum eis commissarum salute, ut distincto populo in certas propriasque parochias unicuique suum perpetuum peculiaremque parochum assignent, qui eas cognoscere valeat, et a quo solo licite sacramenta suscipiant: aut alio uti­ liori modo, prout loci qualitas exegerit, provideant. Idemque in iis civi­ tatibus ac locis, ubi nullae sunt parochiales, quamprimum fieri curent. Non obstantibus quibuscumque privilegiis et consuetudinibus, etiam immemorabilibus. Canon XIV 25 30 35 4o In pluribus ecclesiis, tam cathedralibus quam collegiatis ac parochialibus, ex earum constitutionibus aut ex prava consuetudine observari intelligitur, ut in electione, praesentatione, nominatione, institutione, confirma­ tione, collatione vel alia provisione, sive admissione ad possessionem ali­ cuius cathedralis ecclesiae vel beneficii, canonicatuum aut praebendarum, vel partem proventuum, seu ad distributiones quotidianas : certae condi­ tiones seu deductiones ex fructibus, solutiones, promissiones compensationesve illicitae, aut etiam, quae in aliquibus ecclesiis dicuntur turnorum lucra, interponantur. Haec cum sancta synodus detestetur, mandat epi­ scopis, ut quaecumque huiusmodi in usus pios non convertuntur, atque ingressus eos, qui simoniacae labis aut sordidae avaritiae suspicionem habent, fieri non permittant, ipsique diligenter de eorum constitutionibus sive consuetudinibus super praedictis cognoscant et, illis tantum, quas ut laudabiles probaverint, exceptis, reliquas ut pravas ac scandalosas re­ ficiant et aboleant. Eos vero, qui adversus haec in praesenti decreto com­ prehensa quavis ratione commiserint, poenis contra simoniacos editis, sacris canonibus et variis summorum pontificum constitutionibus, quas omnes innovat, teneri decernit. Non obstantibus quibuscumque statutis, constitutionibus et consuetudinibus, etiam immemorabilibus, etiam apo­ stolica auctoritate confirmatis, de quarum subreptione, obreptione et intentionis defectu episcopus, tamquam apostolicae sedis delegatus, co­ gnoscere possit. 1 Ses<. VII c. 6 dc rcf. (v. supra p. 688) Council of Trent — 1545-1563: Session 24 * 768 should not be combined with monasteries of any kind, nor abbacies, nor dignities or prebends of the cathedral or collegiate church, nor with other simple benefices or hospices or military orders; and those already so united should be reviewed by the local bishops in accordance with the decree made in this same council on another occasion under Paul III1 of happy memory, which is to be observed in the case of those united between that time and this. And this is notwithstanding any particular forms of words, which are to be regarded as adequately expressed in the above. Further, in future no cathedral churches whose revenue does not exceed a thousands ducats in true annual value are to be burdened with any pensions or reservations of income, nor parish churches whose revenue does not exceed a hundred ducats. In cities or other places where parish churches have no fixed boundaries, and the rectors have no congregation of their own to serve but administer the sacraments to all who come to ask at random, the holy council bids bishops, for the good spiritual state of the souls entrusted to them, to divide the people into separate and clear parishes and to assign to each their own proper and permanent parish priest, who will be able to know them and from whom alone they may licitly receive the sacraments; or he must provide in some other and better way, as the character of the place may require. And bishops must see that the same is done as soon as possible in cities and other places where there are no parish churches. This is notwithstanding any privileges whatever or customs however immemorial. Canon 14 In many cathedral, collegiate and parochial churches, either from their constitu­ tions or from reprehensible custom, the practice can be noted that in the election, presentation, nomination, institution, confirmation, collation or some other provision, or admission, to possession of some cathedral church or benefice, canonry or prebend, or to part of the revenues, or to the daily distribu­ tions, certain illicit conditions or deductions from the revenues, payments, promises or compensations are introduced, or even what in some churches are called mutual profits. In detestation of such practices the holy council com­ mands bishops not to allow any such payments that are not applied to pious uses, or those dues that are suspect of the stain of simony or sordid greed; and they are to make a careful revision of their constitutions and customs in this matter and, excepting only those they approve as praiseworthy, to remove and abolish the rest as base and scandalous. And the council decrees that any who contravene in any way the contents of this decree shall be liable to the penalties published against those guilty of simony in the sacred canons and the constitu­ tions of various popes, all of which it renews. And this is notwithstanding any statutes or constitutions whatever or customs however immemorial, even those confirmed by apostolic authority, of all of which the bishop may take cogni­ sance as delegate of the apostolic see with regard to their fraud, by subtraction or addition, and to their defect of intention. 1 Session 7, chapter 6 on reform (see above p. 688). 769 (.'o’takum TnJentin* m IMIÎ6.J S'e^iio \ \7\ Canon XV In ecclesiis cathedralibus et collegiatis insignibus, ubi frequentes adeoque tenues sunt praebendae simul cum distributionibus quotidianis, ut sustinendo decenti canonicorum gradui, pro loci et personarum qualitate, non sufficiant: liceat episcopis cum consensu capituli, vel aliquot simplicia s beneficia, non tamen regularia, iis unire, vel, si hac ratione provideri non possit, aliquibus ex iis suppressis, cum patronorum consensu, si de iurepatronatus laicorum sint, quarum fructus et proventus reliquarum prae­ bendarum distributionibus quotidianis applicentur, eas ad pauciorem numerum reducere, ita tamen, ut tot supersint, quae divino cultui cele- 10 brando ac dignitati ecclesiae commode valeant respondere. Non obstanti­ bus quibuscumque constitutionibus et privilegiis, aut quacumque reservatione, generali vel speciali, aut affectione; neque praedictae uniones aut suppressiones tolli seu impediri possint ex quibuscumque provisionibus, etiam vigore resignationis, aut quibusvis aliis derogationibus vel sus- 15 pensionibus. Canon XVI Capitulum sede vacante, ubi fructuum percipiendorum ei munus incumbit, oeconomum unum vel plures fideles ac diligentes decernat, qui rerum ecclesiasticarum et proventuum curam gerant, quorum rationem ei, ad quem pertinebit, sint reddituri. Item officialem seu vicarium infra octo dies post mortem episcopi constituere, vel exsistentem confirmare omninc? teneatur; qui saltem in iure canonico sit doctor vel licentiatus, vel alias, quantum fieri poterit, idoneus; si secus factum fuerit, ad metropolitanum deputatio huiusmodi devolvatur, et, si ecclesia ipsa metropolitana fuerit aut exempta, capitulumque (ut praefertur) negligens fuerit: tum antiquior episcopus ex suffraganeis in metropolitana, et propinquior in exempta oeconomum et vicarium idoneos possit constituere. Episcopus vero, ad eandem ecclesiam vacantem promotus, ex his, quae ad eum spectant, ab eisdem oeconomo, vicario et aliis quibuscumque officialibus et administratoribus, qui sede vacante fuerunt a capitulo vel ab aliis in eius locum constituti, etiam si fuerint ex eodem capitulo, rationem exigat officiorum, iurisdictionis, administrationis aut cuiuscumque eçrum muneris, possitque eos punire, qui in eorum officio seu administratione deliquerint, etiam si praedicti officiales, redditis rationibus, a capitulo vel a deputatis ab eodem absolutionem aut liberationem obtinuerint. Eidem quoque episcopo teneatur capitulum de scripturis ad ecclesiam pertinentibus, si quae ad capitulum pervenerunt, rationem reddere. Canon XVII Cum ecclesiasticus ordo pervertatur, quando unus plurium officia occupat clericorum: sancte sacris canonibus cautum fuit, neminem oportere in duabus ecclesiis conscribi1. Verum quoniam multi, improbae cupiditatis affectu se ipsos, non Deum decipientes, ea, quae bene constituta sunt, 1 Cf. sess. VII c. 2 dc ref. cum alleg. (v. supra p. 687). 20 25 30 35 Confiai of Trent — 1545-1563: Se s tian 24 * 769 Canon 15 In some cathedral churches and those of distinguished colleges, the prebends and distributions are at once so many and so meagre that they do not suffice to support the proper state of the canons, in view ot the standing of the place and the persons. In these the bishop may with the consent of the chapter unite them with some simple benefices, though not those of regulars; or, if provision cannot be made in this way, he may reduce the number by suppressing some of them (with the consent of the patrons where laity have the right of patronage), and apply their income and revenues to the daily distributions of the prebends that remain; but in doing so he should ensure that sufficient remain to provide reasonably for the celebration of divine worship and the standing of the church. This is notwithstanding any constitutions or privileges of any kind, or any general or special reservation or attachment; nor may the unions or suppressions aforesaid be set aside or obstructed by any stipulations even arising from resignation, or by any other qualifications or suspensions. Canon 16 When a see falls vacant the chapter, when the duty falls to it of receiving revenues, should appoint one or more careful and reliable treasurers to take charge of church property and revenues, with the duty of giving an account to the person who is responsible. The chapter is strictly bound likewise within eight days of the bishop’s death to appoint an official or vicar or to confirm the existing one in office; the appointee should be at least a doctor or licentiate in canon law, or otherwise qualified as far as possible; if such action is not taken, it will fall on the metropolitan to appoint the deputy; but if the church is itself the metropolitan cathedral or exempt and the chapter has been negligent (in the above action), then the senior of the suffragan bishops shall appoint a suitable treasurer and vicar for the metropolitan church, and the nearest bishop shall make the appointments for the exempt church. Further, the bishop appointed to that vacant see is to ask for an account in all matters of his concern regarding the official acts, jurisdiction, administration or any part of their responsibilities from the same treasurer, vicar and any other officials and administrators appointed in his place, during the vacancy, by the chapter or any others; and he may punish any who have failed in their administrative duties, even if these officials, after giving their report to the chapter, have obtained absolution and discharge from it or its deputies. And the chapter is obliged to give an account to the succeeding bishop of any documents belonging to the church that have come into their hands. Canon 17 When one person occupies the posts of several clerics church order is upset, and so it was provided in a holy manner by the sacred canons that no one should be appointed to two churches1. But many people nevertheless are not ashamed to evade sound laws by devious means and to occupy many benefices at once, 1 See session 7, chapter 2 on reform (see above p. 687). 770 Ccnahum Truicntinum — I 5dJ. Setsio Λ A7 \ variis artibus eludere et plura simul beneficia obtinere non erubescunt: sancta synodus, debitam regendis ecclesiis disciplinam restituere cupiens, praesenti decreto, quod in quibuscumque personis, quocumque titulo, etiamsi cardinalatus honore, fulgeant, mandat observari: statuit, ut in s posterum unum tantum beneficium ecclesiasticum singulis conferatur; quod quidem, si ad vitam eius, cui confertur, honeste sustentandam non sufficiat, liceat nihilominus aliud simplex sufficiens, dummodo utrumque personalem residentiam non requirat, eidem conferri. Haecque non modo ad cathédrales ecclesias, sed etiam ad alia omnia beneficia, tam saecularia 10 quam regularia quaecumque, etiam commendata, pertineant, cuiuscum­ que tituli ac qualitatis exsistant. Illi vero, qui in praesenti plures parochiales ecclesias, aut unam cathedralem et aliam parochialem obtinent, cogantur omnino1, quibuscumque dispensationibus ac unionibus ad vitam non obstantibus, una tantum parochiali vel sola cathedrali retenta, alias is parochiales infra spatium sex mensium dimittere ; alioquin tam parochiales, quam beneficia omnia, quae obtinent, ipso iure vacare censeantur ac tamquam vacantia libere aliis idoneis conferantur, nec ipsi antea illa obtinentes tuta conscientia fructus post dictum tempus retineant. Optat autem sancta synodus, ut resignantium necessitatibus commoda aliqua μ ratione, prout summo pontifici videbitur, provideatur. Canon XVIII is so 35 40 Expedit maxime animarum saluti, a dignis atque idoneis parochis guber­ nari. Id ut diligentius ac rectius perficiatur: statuit sancta synodus, ut, cum parochialis ecclesiae vacatio, etiam si cura ecclesiae vel episcopo incumbere dicatur et per unum vel plures administretur, etiam in ecclesiis patrimonialibus seu receptivis nuncupatis, in quibus consuevit episcopus uni vel pluribus curam animarum dare, quos omnes ad infrascriptum examen teneri mandat2, per obitum vel resignationem, etiam in curia, seu aliter quomodocumque contigerit, etiam si ipsa parochialis ecclesia reservata vel affecta fuerit generaliter, vel specialiter, etiam vigore indulti seu privilegii in favorem sanctae Romanae ecclesiae cardinalium scu abbatum vel capitulorum: debeat episcopus, statim habita notitia vaca­ tionis ecclesiae, si opus fuerit, idoneum in ea vicarium, cum congrua eius arbitrio fructuum portionis assignatione constituere, qui onera ipsius ecclesiae sustineat, donec ei de rectore provideatur. Porro episcopus et qui ius patronatus habet, intra decem dies vel aliud tempus, ab episcopo praescribendum, idoneos aliquot clericos ad regendam ecclesiam coram deputandis examinatoribus nominet. Liberum sit tamen etiam aliis, qui aliquos ad id aptos noverint, eorum nomina deferre, ut possit postea de cuiuslibet aetate, moribus et sufficientia fieri diligens inquisitio. Et si episcopo aut synodo provinciali, pro regionis more, videbitur magis expedire, per edictum etiam publicum vocentur, qui volent examinari. Transacto constituto tempore omnes, qui descripti fuerint, examinentur 1 Cf. sess. VII c. 4 de ref. (v. supra p. 687). 1 Cf. sess. VII c. 13 de ref. (v. supra p. 689). Council of Trent — I54Î-IÎ63: Session 24 * 770 deceiving themselves but not God through the base lust of greed. Hence the holy council, desiring to restore due order to the governing of churches, commands that the present decree is to be observed by all persons whatever, however distinguished their rank and even if it be that of cardinal. It decrees that henceforth only one church benefice may be conferred on each person; but allows that, if this does not suffice to support the incumbent in a reasonable fashion, another simple benefice may be granted him provided that both do not require residence. And these rules are to apply not only to cathedral churches, but to all other benefices of any kind, whether secular or regular, even com­ mendatory, and whatever their title or quality. And those who at the present time occupy more than one parish church, or a cathedral benefice and a parish church, are strictly bound1, notwithstanding any dispensations and unions made for life, to keep only one cathedral or parochial church and to relinquish the remaining parochial ones within six months. Otherwise all the benefices they occupy are to be considered vacant in law and can freely be conferred as vacant on others who are suitable, nor may those who previously occupied them retain their revenues in good conscience after this stated time. It is the wish of the holy council, however, that some reasonable provision should be made for the needs of those resigning benefices, as shall seem good to the pope. Canon 18 It is of the highest import for the salvation of souls that parishes be governed by worthy and qualified men. That this may be achieved more carefully and accurately the holy council decrees that, when a parish church falls vacant by death or resignation, whether in the curia or in any other way, even if the care of the church is said to fall to the bishop and it is administered by one or more persons on his behalf, and even in churches called patrimonial or receptive where the bishop is accustomed to give the care to one or more persons, all of whom the council orders to be bound to the examination set out below1 2, and even if the parish church is reserved or generally or specially attached even in virtue of an induit or privilege in favour of the cardinals of the holy Roman church or abbots or chapters; then if necessary, as soon as he has heard of the vacancy, the bishop must appoint a suitable vicar to take on the duties of the church, and assign him what in his judgment is a suitable share of the revenues, until a rector is allocated to it. Next, the bishop and any person having the right of patronage must give to appointed examiners the names of some clerics suited to being rectors of the church, within ten days or any other period determined by the bishop. And it is to be open to others knowing men fitted for the post to put forward their names, so that there may then be a careful enquiry about the age, conduct and aptitude of each one. And, if it is found better by the bishop or the provincial synod in the light of local practice, men who wish to be consi­ dered may be so invited by public edict. When the dateline has passed, all whose names have been registered are to be examined by the bishop or, if he is 1 See session 7, chapter 4 on reform (see above p. 687). 2 Sec session 7, chapter 13 on reform (see above p. 689). 771 Conalium TndentiMum - Sessio X \7V ab episcopo sive, eo impedito, ab eius vicario generali atque ab aliis examinatoribus, non paucioribus quam tribus, quorum votis, si pares aut singulares fuerint, accedere possit episcopus, vel vicarius, quibus magis videbitur. Examinatores autem singulis annis in dioecesana synodo ab episcopo vel eius vicario ad minus sex proponantur, qui synodo satisfaciant et ab ea probentur; advenienteque vacatione cuiuslibet ecclesiae, tres ex illis eligat episcopus, qui cum eo examen perficiant, indeque succedente alia vacatione, aut eosdem, aut alios tres, quos maluerit, ex praedictis illis sex eligat. Sint vero hi examinatores magistri seu doctores aut licentiati in theologia aut iure canonico, vel alii clerici seu regulares, etiam ex ordine mendicantium, aut etiam saeculares, qui ad id videbuntur magis idonei; iurentque omnes ad sancta Dei evangelia, se, quacumque humana affectione postposita, fideliter munus exsecuturos; caveantque, ne quidquam occasione huius examinis, nec ante nec post, accipiant; alioquin simoniae vitium tam ipsi quam alii dantes incurrant, a qua absolvi nequeant nisi dimissis beneficiis, quae quomodocumque, etiam antea, obtinebant, et ad alia in posterum inhabiles reddantur; et de his omnibus non solum coram Deo, sed etiam in synodo provinciali, si opus erit, rationem reddere teneantur, a qua, si quid contra officium eos fecisse compertum fuerit, graviter eius arbitrio puniri possint. Peracto deinde examine renuntientur, quotcumque ab his idonei iudicati fuerint aetate, moribus, doctrina, prudentia et aliis rebus ad vacantem ecclesiam guber­ nandam opportunis, ex hisque episcopus eum eligat, quem ceteris magis idoneum iudicaverit, atque illi, et non alteri, collatio ecclesiae ab eo fiat, ad quem spectabit eam conferre. Si vero iurispatronatus ecclesiastici erit ac institutio ad episcopum et non alium pertineat: is, quem patronus digniorem inter probatos ab examinatoribus iudicabit, episcopo se * praesentare teneatur, ut ab eo instituatur. Cum vero institutio ab alio quam ab episcopo erit facienda, tunc episcopus solus ex dignis eligat digniorem, quem patronus ei praesentet, ad quem institutio spectat. Quodsi iurispatronatus laicorum fuerit, debeat, qui a patrono praesentatus erit, ab eisdem deputatis, ut supra, examinari et, nonnisi idoneus repertus fuerit, admitti. In omnibusque supradictis casibus non cuiquam alteri, quam uni ex praedictis examinatis et ab examinatoribus approbatis, iuxta supradictam regulam, de ecclesia provideatur; nec praedictorum examinatorum relationem, quo minus exsecutionem habeat, ulla devolutio aut appellatio, etiam ad sedem apostolicam, sive eiusdem sedis legatos aut vicelegatos aut nuntios seu episcopos aut metropolitanos, primates vel patriarchas interposita, impediat aut suspendat; alioquin vicarius, quem ecclesiae vacanti antea episcopus arbitrio suo ad tempus deputavit vel forsan postea deputabit, ab eius ecclesiae custodia et administratione non amoveatur, donec aut eidem aut alteri, qui probatus et electus fuerit, ut supra, sit provisum; alias provisiones omnes seu institutiones, praeter supradictam formam factae, subreptitiae esse censeantur. Non obstantibus huic decreto exemptionibus, induitis, privilegiis, praeventionibus, affeca Deett in codd. et in edd. decretorum; add. CT verbi defectum emendant s x** is 20 25 30 35 <0 *5 Council of Trent 1545-1563: Settion 24 * 771 prevented, by his vicar general and by not less than three other examiners: if their votes are equally divided, or each for different persons, the bishop or his vicar general may give a casting vote. Every year in the diocesan synod at least six examiners are to be proposed by the bishop or the vicar general, and these are to be approved as acceptable by the synod: when any vacancy occurs the bishop should choose three of these to carry out the examination with him; then at the next vacancy he is to choose the same or another three out of the six, as he prefers. These examiners are to be masters or doctors or licentiates in theology or canon law, or other clerics or regulars including mendicant friars, or even laity, who are seen to be more suitable for the task. All are to swear on the holy gospels of God that they will set aside every human attachment and carry out their responsibility faithfully. And they must take care not to accept anything by reason of the examination, either before or after; otherwise they and those giving to them will incur the sin of simony, from which they cannot be absolved until they have relinquished whatever benefices they have in any manner ac­ quired, even previously, and they are made incapable of holding other benefices in the future. They must give an account of all these actions, not only before God, but at the provincial synod if need be, at whose judgment they may be seriously punished if it is discovered that they have done anything in conflict with their duty. On completion of the examination they are to report which men have been judged suited by age, conduct, doctrine, wisdom and in other ways appropriate to the government of the vacant church, and the bishop will choose the one he regards as the most suited, and on him and no other shall appointment to the church be conferred by him who has the duty of appointing. If an ecclesiastic has the right of patronage, and the bishop that of institution, then the person whom the patron considers most suited among those approved by the examiners is obliged to present himself to the bishop so as to be instituted by him. If, however, someone other than the bishop has the right of institution, then the bishop alone shall choose the most worthy of the approved candidates for the patron to present to the person who has the right of institution. But if patronage is in the hands of laity, anyone presented by the patron must be examined by the same board as above, and is not to be appointed unless judged suitable by them. In all the above cases, the church is not to be entrusted to anyone other than one examined and approved by the board according to the stated procedure: nor is the report of these examiners to be prevented or suspended from taking effect by any transference of authority or appeal, even made to the apostolic see or its legates, vice-legates or nuncios, or to bishops or metropolitans, primates or patriarchs. Otherwise the vicar whom the bishop previously appointed temporarily on his own judgment when the church fell vacant, or shall subsequently appoint, is not to be removed from care and administration of that church, until it is committed to the same person or to another person chosen and approved as above; and all other provisions or institutions made in any form other than the above arc to be held fraudulent. And this is notwithstanding any exemptions from this decree, induits, privileges, impediments, attachments, new provisions or induits granted to any universi- 772 5 10 Cenabum Tndcntinitm— 1545-15oJ .Sc>îm> AA7V tionibus, novis provisionibus, induitis, concessis quibuscumque universi­ tatibus, etiam ad cenam summam, et aliis impedimentis quibuscumque. Si tamen adeo exigui reditus dictae parochialis fuerint, ut totius huius examinationis operam non ferant, aut nemo sit, qui se examini quaerat subiicere, aut ob apertas factiones seu dissidia, quae in aliquibus locis reperiuntur, facile graviores rixae ac tumultus possint excitari: poterit ordinarius, si pro sua conscientia, cum deputatorum consilio, ita expedire arbitrabitur, hac forma omissa privatum aliud examen, ceteris tamen ut supra servatis, adhibere. Licebit etiam synodo provinciali, si qua in supradictis circa examinationis formam addenda remittendave esse censuerit, providere. Canon XJX 15 20 Decernit sancta synodus, mandata de providendo et gratias, quae exspectativae dicuntur, nemini amplius, etiam collegiis, universitatibus, senatibus et aliis singularibus personis, etiam sub nomine indulti, aut ad certam summam, vel alio quovis colore concedi, nec hactenus concessis cuiquam uti licere; sed nec reservationes mentales, nec aliae quaecumque gratiae ad vacatura, nec indulta ad alienas ecclesias vel monasteria alicui, etiam ex sanctae Romanae ecclesiae cardinalibus, concedantur, et hactenus concessa abrogata esse censeantur.1 Canon XX 25 30 35 40 Causae omnes ad forum ecclesiasticum quomodolibet pertinentes, etiam si bénéficiâtes sint, in prima instantia coram ordinariis locorum dumtaxat cognoscantur atque omnino, saltem infra biennium a die motae litis, terminentur; alioquin post id spatium liberum sit partibus vel alteri illarum, iudices superiores, alias tamen competentes, adire, qui causam in eo statu, quo fuerit, assumant et quam primum terminari curent; nec antea aliis committantur nec avocentur, neque appellationes, ab eisdem interpositae, per superiores quoscumque recipiantur, eorumve commissio aut inhibitio fiat, nisi a diffinitiva vel a diffinitivae vim habente et cuius gravamen per appellationem a diffinitiva reparari nequeat. Ab his ex­ cipiantur causae, quae iuxta canonicas sanctiones apud sedem apostolicam sunt tractandae, vel quas ex urgenti rationabilique causa iudicaverit summus Romanus pontifex per speciate rescriptum signaturae, sanctitatis suae manu propria subscribendum, committere aut avocare. Ad haec causae matrimoniales et criminales non decani, archidiaconi aut aliorum inferiorum iudicio, etiam visitando, sed episcopi tantum examini et iurisdictioni relinquantur, etiam si in praesenti inter episcopum et decanum seu archidiaconum aut alios inferiores super causarum istarum cognitione lis aliqua in quacumque instantia pendeat ; coram quo si pars vere pauper­ tatem probaverit, non cogatur extra provinciam, nec in secunda, nec in tertia instantia in eadem causa matrimoniali litigare, nisi pars altera et alimenta et expensas litis velit subministrare. Legati quoque, etiam de latere, nuntii, gubernatores ecclesiastici aut alii, quarumcumque facul1 Cf. conc. Lat. 111, c. 8 (v. supra p. 215). Council of Trent — / 545-156.3: Staton 24 * 772 ties, even for a fixed payment, or any other impediments of any kind. But if the revenues of the said parish church are too small to support the whole procedure of examination, or no one offers himself for examination, or if serious strife and rioting could be stirred up in some places because of open factions and discord; then the ordinary, on the advice of the deputed examiners and if he considers it in conscience better, may omit this procedure and conduct a private examination of his own, but observing all the other procedures outlined above. And it shall be in the power of the provincial synod to make provision, if it considers anything should be added to or omitted from the above procedure of examination. Canon 19 The holy council decrees that henceforth no mandates of provisions, or expecta­ tive graces as they are called, should be granted to anyone, even to colleges or universities or senates or any other individual persons, even under the title of induit or for a fixed payment, or on any other ground, and that it is not lawful to use those already granted. Nor are mental reservations or any other favours with regard to future vacancies, nor induits in regard to other churches or monaster­ ies, to be granted to anyone, even to cardinals of the holy Roman church, and those hitherto granted are to be regarded as abrogated1. Canon 20 Cognisance of all cases in any way belonging to ecclesiastical jurisdiction, even those concerning benefices, is to be taken in the presence of the local ordinary alone in the first instance, and they must without fail be concluded within two years of the case being introduced. Otherwise, after that interval the parties, or one of them, shall be free to approach higher judges to take up the case at the point it had reached and see to its completion as soon as possible. But before that time cases are not to be committed to others or transferred, nor should appeals put in by the parties be accepted by higher judges of any kind, nor should any committal or injunction be made by the latter except upon a definitive sentence, or one having definitive force, when any grievance thus arising cannot be put right by appeal from the definitive sentence. Cases are excepted from these rules which according to canonical regulations are to be handled by the apostolic see, or which on urgent and reasonable grounds the pope shall decide to commit or transfer under a specially sealed rescript to be signed by his holiness’s own hand. In addition, matrimonial and criminal cases are to be left to the examination and jurisdiction of the bishop alone, not that of the dean or archdeacon or other lower judges even during their visitation, even if in a particular case some legal dispute is pending at the time between the bishop and the dean or archdeacon or lower judges over taking cognisance of that case; and if when the case is before the bishop one party shall truly prove poverty, he shall not be compelled to conduct the same matrimonial case outside the province in the second or third instance, unless the other party is willing to provide sustenance and legal costs. Legates even a latere, nuncios, church governors and others, whatever the force 1 See Latcran council III, canon 8 (see above p. 215). 773 Concilium Truienimuni — /5-/5-/Î6.1 Semo X‘XI\' ratum vigore, non solum episcopos in praedictis causis impedire, aut aliquo modo eorum jurisdictionem iis praeripere aut turbare non prae­ sumant, sed nec etiam contra clericos aliasve personas ecclesiasticas, nisi episcopo prius requisito coque négligente, procedant; alias eorum pro­ cessus ordinationesve nullius momenti sint, atque ad damni satisfactionem s partibus illati teneantur. Praeterea, st quis in casibus a iure permissis1 appellaverit, aut de aliquo gravamine conquestus fuerit, seu alias ob lapsum biennii, de quo supra, ad alium iudicem recurrerit: teneatur, acta omnia, coram episcopo gesta, ad iudicem appellationis expensis suis transferre, eodem tamen episcopo prius admonito, ut, si quid ei pro 10 causae instructione videbitur, possit iudici appellationis significare. Quodsi appellatus comparcat, cogatur tunc is quoque, actorum, quae translata sunt, expensas pro portione sua, si illis uti voluerit, subire, nisi aliter ex loci consuetudine servetur, ut scilicet ad appellantem integrum hoc onus pertineat. Porro ipsam actorum copiam teneatur notarius, 15 congrua mercede accepta, appellanti quanto citius, et ad minus intra mensem, exhibere; qui notarius, si in differenda exhibitione fraudem fecerit, ab officii administratione, arbitrio ordinarii, suspendatur et ad dupli poenam, qüanti ea lis fuerit, inter appellantem et pauperes loci distribuendam, compellatur. ludex vero, si et ipse impedimenti huius 20 conscius particepsve fuerit aliterve obstiterit, ne appellanti integre acta intra tempus traderentur: ad eandem dupli poenam, prout supra, teneatur. Non obstantibus, quoad omnia suprascripta, privilegiis, induitis, con­ cordiis, quae suos tantum teneant auctores, et aliis quibuscumque con­ suetudinibus. 25 Canon XXI Cupiens sancta synodus, ut ex decretis ab ea editis nulla umquam futuris temporibus dubitandi occasio oriatur: verba illa posita in decreto publi­ cato sessione prima sub beatissimo domino nostro Pio IV, videlicet: „Quae proponentibus legatis ac praesidentibus, ad horum temporum 30 levandas calamitates, sedandas de religione controversias, coercendas linguas dolosas, depravatorum morum abusus corrigendos, ecclesiae veram et christianam pacem conciliandam, apta atque idonea ipsi sanctae synodo videbuntur11, explicando declarat, mentis suae non fuisse, ut ex praedictis verbis solita ratio tractandi negotia in generalibus conciliis 35 ulla ex parte immutaretur, neque novi quidquam, praeter id, quod a sacris canonibus vel generalium synodorum forma hactenus statutum est, cuiquam adderetur aut detraheretur. Decretum super indictione futurae sessionis Insuper eadem sacrosancta synodus proximam futuram sessionem feria 40 quinta post conceptionem beatae Mariae virginis, quae erit dies nona mensis decembris proxime venturi, habendam esse statuit et decernit, cum potestate etiam abbreviandi. In qua sessione tractabitur de sexto 1 Cf. conc. Lat. Ill, c«6 (v. supra p. 214) ct alia. Council of Trent — 154 5-1563: Seaion 24 * 773 of their faculties, must not presume to obstruct bishops in the aforesaid cases, nor in any way usurp or disturb their jurisdiction, nor even take proceedings against clerics or any other ecclesiastical persons until they have first requested the bishop to do so and he has failed; otherwise their proceedings and rulings have no force and they are bound to repay any loss caused to the parties. Furthermore, if anyone appeals in cases permitted by law1, or complains of any grievance, or otherwise has recourse to another judge because of the lapse of the two years above stated; then he is obliged to transfer all the acts of the case before the bishop to the appeal judge at his own expense, having first given notice to that bishop so that he may give any information about the case he thinks fit to the appeal judge. But if the defendant appears, he too is bound to pay his share of the costs of transferring the acts, if he wishes to use them, unless local custom provides otherwise, namely that the appellant bears all these costs. Further, the notary is obliged for a suitable fee to make a copy of the documents available to the appellant as soon as possible, and at the latest within a month; and if the notary practises deceit in producing a copy, he is to be suspended from the exercise of his office at the bishop’s discretion and to pay a fine equal to twice the legal costs, to be divided between the appellant and the poor of the locality. The judge, too, if he is aware of and connives at or otherwise assists in preventing the complete documents reaching the appellant in time, is to be subject to the same double fine as above. And this is notwithstanding in any of the above matters any privileges, induits, agreements (which only bind their authors) or other customs whatever. Canon 21 The holy council is anxious that in times to come no opportunity for doubt should arise from any of the decrees published by it, and in particular from the following words in the decree published in the first session under our most blessed lord Paul IV: “Those steps which shall seem fitting and appropriate to the holy council, at the proposal of the legates and presidents, to ease the disasters of the present time, to abate religious controversies, to restrain deceit­ ful tongues, to correct the abuses of depraved conduct, to bring true peace and Christian reconciliation to the church.” The council now explains them and declares that it was not its intention to change in any way by these words the usual way of handling business in general councils, nor to add or subtract anything by way of innovation and contrary to what has hitherto been deter­ mined by the sacred canons or the formula of general councils. Decree on the date of the next session Further, the same holy council determines and decrees that the next session shall be held on the Thursday after the conception of blessed Mary the virgin, which will be 9 December next, and reserves the power of anticipating this. In that session shall be treated the sixth chapter now deferred to it, the other chapters on 1 See Lateran council III, canon 6 (see above p. 214) and elsewhere. 774 Concilium Γ'ndentintmt — IM-1563: Seniones XXIV-XX'V nunc in eam dilato capite et de reliquis reformationis capitibus iam ex­ hibitis deque aliis ad eam pertinentibus. Si vero opportunurrt videbitur, et tempus patietur, poterit etiam de nonnullis dogmatibus tractari, prout suo tempore in congregationibus proponetur. SESSIO XXV 3-4 dec. 1563 5 Decretum de purgatorio Cum catholica ecclesia, Spiritu sancto edocta, ex sacris litteris et antiqua patrum traditione in sacris conciliis et novissime in hac oecumenica syn­ odo1 docuerit, purgatorium esse, animasque ibi detentas fidelium suffragiis, potissimum vero acceptabili altaris sacrificio iuvari: praecipit 10 sancta synodus episcopis, ut sanam de purgatorio doctrinam, a sanctis patribus et sacris conciliis2 traditam, a christifidelibus credi, teneri, doceri et ubique praedicari diligenter studeant. Apud rudem vero plebem diffi­ ciliores ac subtiliores quaestiones, quaeque ad aedificationem non faciunt, et ex quibus plerumque nulla fit pietatis accessio, a popularibus concioni15 bus secludantur. Incerta item, vel quae specie falsi laborant, evulgari ac tractari non permittant. Ea vero, quae ad curiositatem quandam aut super­ stitionem spectant, vel turpe lucrum sapiunt, tamquam scandala et fide­ lium offendicula prohibeant. Curent autem episcopi, ut fidelium vivorum suffragia, missarum scilicet sacrificia, orationes, eleemosynae aliaque pie20 tatis opera, quae a fidelibus pro aliis fidelibus defunctis fieri consueverunt, secundum ecclesiae instituta pie et devote fiant, et quae pro illis ex testatorum fundationibus vel alia ratione debentur, non perfunctorie, sed a sacerdotibus et ecclesiae ministris et aliis, qui hoc praestare tenentur, diligenter et accurate persolvantur. 25 * De inv • Ite tione, veneratione et reliquiis sanctorum, et de sacris imaginibus Mandat sancta synodus omnibus episcopis et ceteris docendi munus curamque sustinentibus, ut iuxta catholicae et apostolicae ecclesiae usum, a primaevis christianae religionis temporibus receptum, sanctorumque patrum consensionem et sacrorum conciliorum decreta: in primis de sanctorum intercessione, invocatione, reliquiarum honore, et legitimo imaginum usu fideles diligenter instruant, docentes eos, sanctos, una cum Christo regnantes, orationes suas pro hominibus Deo offerre; bonum atque utile esse, suppliciter eos invocare et ob beneficia impetranda a Deo per Filium eius lesum Christum dominum nostrum, qui solus noster redemptor et salvator est, ad eorum orationes, opem auxiliumque con1 Sess. VI can. 30 de iust. et sess. XXH c. 2 de sacr. missae (v. supra pp. 681, 734, 3-5). 1 Cf. conc. Flor., sess. 6 (v. supra p. 527, 30-42). Councilof Γrent — 1545-1563: Sessions 24-25 * 774 reform which have already been expounded, and other matters concerned with reform. And if it seems opportune and time allows, the council will also be able to treat some matters of dogma as will be proposed in congregations at the appropriate time. SESSION 25 3-4 December 1563 Decree on purgatory As the catholic church, instructed by the holy Spirit, has taught from holy scripture and the ancient tradition of the fathers in its holy councils and most recently in this ecumenical council1 that purgatory exists, and that the souls detained there are helped by the prayers of the faithful and most of all by the acceptable sacrifice of the altar; the holy council charges bishops to ensure that sound teaching on purgatory, handed down by the holy fathers and sacred councils*2, is believed and held by the Christian faithful and everywhere preached and expounded. In homilies to uninstructed people the more difficult and subtle questions, which do nothing to sustain faith and give rise to little or no increase of devotion, should be excluded. They should not allow uncertain speculation or what borders on falsehood to be publicly treated. And they should prohibit all that panders to curiosity and superstition, or smacks of base gain, as scanda­ lous stumbling-blocks to the faithful. Bishops should see to it that the offerings of the faithful who are living, namely masses, prayers, alms and other works of piety, customarily done by the faithful for those of the faithful who have died, should be performed piously and with devotion according to the laws of the church, and that whatever is due for these purposes from testamentary be­ quests or any other sources should be discharged by priests and ministers of the church and others bound to this duty in no perfunctory manner but with diligence and accuracy. On invocation, veneration and relics of the saints, and on sacred images The holy council charges all bishops and others with the office and responsibil­ ity of teaching, according to the practice of the catholic and apostolic church received from the earliest times of the Christian religion, to the consensus of the holy fathers and to the decrees of the sacred councils, as follows: they are first of all to instruct the faithful carefully about the intercession of the saints, invoca­ tion of them, reverence for their relics and the legitimate use of images of them; they should teach them that the saints, reigning together with Christ, offer thenprayers to God for people; that it is a good and beneficial thing to invoke them and to have recourse to their prayers and helpful assistance to obtain blessings from God through his Son our lord Jesus Christ, who is our sole redeemer and ' Session 6, canon 30 on justification, and session 22, chapter 2 on the sacrifice of the mass (see above pp. 681, 734). 2 See council of Florence, session 6 (see above p. 527). 775 Concilium Tndcntmum — /i-M-/563.· .Vcjh'o.VA V fugere; illos vero, qui negant, sanctos, aeterna felicitate in coelo fruentes, invocandos esse; aut qui asserunt, vel illos pro hominibus non orare, vel eorum, ut pro nobis etiam singulis orent, invocationem esse idolatriam, vel pugnare cum verbo Dei, adversarique honori unius mediatoris Dei et hominum lesu Christi1; vel stultum esse, in coelo regnantibus voce vel mente supplicare: impie sentire. Sanctorum quoque martyrum et aliorum cum Christo viventium sancta corpora, quae viva membra fuerunt Christi et templum Spiritus sancti *, ab ipso ad aeternam vitam suscitanda et glorificanda, a fidelibus veneranda esse, per quae multa beneficia a Deo hominibus praestantur: ita ut affirmantes, sanctorum reliquiis venerationem atque honorem non deberi, vel eas aliaque sacra monumenta a fidelibus inutiliter honorari, atque eorum opis impetrandae causa sanc­ torum memorias frustra frequentari: omnino damnandos esse, prout iampridem eos damnavit et nunc etiam damnat ecclesia. Imagines porro Christi, deiparae Virginis et aliorum sanctorum, in templis praesertim habendas et retinendas, eisque debitum honorem et venerationem impertiendam, non quod credatur inesse aliqua in iis divinitas vel virtus, propter quam sint colendae, vel quod ab eis sit aliquid petendum, vel quod fiducia in imaginibus sit figenda, vcluti olim fiebat a gentibus, quae in idolis spem suam collocabant3: sed quoniam honos, qui eis exhibetur, refertur ad prototypa, quae illae repraesentant: ita ut per imagines, quas osculamur et coram quibus caput aperimus et pro­ cumbimus, Christum adoremus, et sanctos, quorum illae similitudinem gerunt, veneremur. Id quod conciliorum, praesertim vero secundae Nicaenae synodi, decretis contra imaginum oppugnatores est sancitum4. Illud vero diligenter doceant episcopi, per historias mysteriorum no­ strae redemptionis, picturis vel aliis similitudinibus expressas, erudiri et confirmari populum in articulis fidei commemorandis et assidue recolen­ dis; tum vero ex omnibus sacris imaginibus magnum fructum percipi, non solum quia admonetur populus beneficiorum et munerum, quae a Christo sibi collata sunt, sed etiam, quia Dei per sanctos miracula et salutaria exempla oculis fidelium subiiciuntur, ut pro iis Deo gratias agant, ad sanctorumque imitationem vitam moresque suos componant, excitenturque ad adorandum ac diligendum Deum, et ad pietatem colen­ dam. Si quis autem his decretis contraria docuerit aut senserit: a. s. In has autem sanctas et salutares observationes si qui abusus irrepserint: eos prorsus aboleri sancta synodus vehementer cupit, ita ut nullae falsi dogmatis imagines et rudibus periculosi erroris occasionem praebentes statuantur. Quodsi aliquando historias et narrationes sacrae scripturae, cum id indoctae plebi expediet, exprimi et figurari contigerit: doceatur populus, non propterea divinitatem figurari, quasi corporeis oculis con­ spici, vel coloribus aut figuris exprimi possit. Omnis porro superstitio in sanctorum invocatione, reliquiarum veneratione et imaginum sacro usu tollatur, omnis turpis quaestus eliminetur, omnis denique lascivia vitetur, » Cf. lTm2,5. 1 Cf. 1 Cor 3,16; 6,15,19. 1 Cf. Ps 113,8; 134,18. ‘ Conc. Nie. II, Terminus (v. supra p. 133-138). s 10 is 20 25 30 35 40 Council of Trent — /5-/5-/56J. Seaton 25 * 775 saviour; and that those hold impious opinions who deny that the saints who enjoy eternal happiness in heaven should be invoked, or who say either that they do not pray for people, or that calling on them to pray for all of us is idolatry, or contrary to the word of God, or impugns the honour of the one mediator between God and humankind, Jesus Christ’, or that it is foolish to invoke those reigning in heaven with mind and voice. And they should teach that the holy bodies of the blessed martyrs and others who live with Christ, in that they were living members of Christ and a temple of the holy Spirit2, due to be raised by him to eternal and glorified life, are to be venerated by the faithful, and that through them many blessings are given to us by God: and hence that those are altogether to be condemned, as holy church has formerly condemned them and now condemns them again, who assert that no veneration or honour is owed to the relics of the saints, or that it is futile for people to honour them and other sacred memorials, and that they rehearse the memor}' of the saints in vain when seeking to gain their help. And they must also teach that images of Christ, the virgin mother of God and the other saints should be set up and kept, particularly in churches, and that due honour and reverence is owed to them, not because some divinity or power is believed to lie in them as reason for the cult, or because anything is to be expected from them, or because confidence should be placed in images as was done by the pagans of old3; but because the honour showed to them is referred to the original which they represent: thus, through the images which we kiss and before which we uncover our heads and go down on our knees, we give adoration to Christ and veneration to the saints, whose likeness they bear. And this has been approved by the decrees of councils, especially the second council of Nicaea, against the iconoclasts4. Bishops should teach with care that the faithful are instructed and streng­ thened by commemorating and frequently recalling the articles of our faith through the expression in pictures or other likenesses of the stories of the mysteries of our redemption ; and that great benefits flow from all sacred images, not only because people are reminded of the gifts and blessings conferred on us by Christ, but because the miracles of God through the saints and their salutary example is put before the eyes of the faithful, who can thank God for them, shape their own lives and conduct in imitation of the saints, and be aroused to adore and love God and to practise devotion. If anyone teaches or holds what is contrary to these decrees: let him be anathema. The boly council earnestly desires to root out utterly any abuses that may have crept into these holy and saving practices, so that no representations of false doctrine should be set up which give occasion of dangerous error to the unlet­ tered. So if accounts and stories from holy scripture are sometimes etched and pictured, which is a help to uneducated people, they must be taught that the Godhead is not pictured because it can be seen with human eyes or expressed in figures and colours. All superstition must be removed from invocation of the saints, veneration of relics and use of sacred images; all aiming at base profit must be eliminated; all sensual appeal must be avoided, so that images are not 1 See 1 Tm 2, 5. 2 See I Cor 3, 16; 6, 15, 19. 5 See Ps 113, 8; 134, 18. 4 Council of Nicaea II, Definition (sec above pp. 133-138). 776 Concilium Tndcn tinum — l >6.i: Senio XXV ita ut procaci venustate imagines non pingantur nec ornentur; et sanc­ torum celebratione ac reliquiarum visitatione homines ad commessationes atque ebrietates non abutantur, quasi testi dies in honorem sanctorum per luxum ac lasciviam agantur. Postremo tanta circa haec diligentia et cura s ab episcopis adhibeatur, ut nihil inordinatum, aut praepostere et tumul­ tuarie accommodatum, nihil profanum nihilque inhonestum appareat, cum domum Dei deceat sanctitudo *. Haec ut fidelius observentur, statuit sancta synodus, nemini licere, ullo in loco vel ecclesia, etiam quomodolibet exempta, ullam insolitam ponere 10 vel ponendam curare imaginem, nisi ab episcopo approbata fuerit. Nulla etiam admittenda esse nova miracula, nec novas reliquias recipiendas2, nisi eodem recognoscente et approbante episcopo. Qui simulatque de his aliquid compertum habuerit, adhibitis in consilium theologis et aliis piis viris, ea faciat, quae veritati et pietati consentanea iudicaverit. Quodsi is aliquis dubius aut difficilis abusus sit exstirpandus, vel omnino aliqua de his rebus gravior quaestio incidat: episcopus, antequam controversiam dirimat, metropolitan! et comprovincialium episcoporum in concilio provinciali sententiam exspectet, ita tamen, ut nihil inconsulto sanctissimo Romano pontifice novum aut in ecclesia hactenus inusitatum decernatur. 20 Decretum de regularibus et monialibus Eadem sacrosancta synodus reformationem prosequens, ea, quae se­ quuntur, statuenda esse censuit. Caput I 25 30 35 40 Quoniam non ignorat sancta synodus, quantum ex monasteriis, pie institutis et recte administratis, in ecclesia Dei splendoris atque utilitatis oriatur: necessarium esse censuit, quo facilius ac maturius, ubi collapsa est, vetus et regularis disciplina instauretur, et constantius, ubi conservata est, perseveret, praecipere, prout hoc decreto praecipit, ut omnes regulares, tam viri quam mulieres, ad regulae, quam professi sunt, praescriptum vitam instituant et componant atque in primis, quae ad suae professionis perfectionem, ut obedientiae, paupertatis et castitatis ac si quae alia sunt alicuius regulae et ordinis peculiaria vota et praecepta, ad eorum respective essentiam, necnon ad communem vitam, victum et vestitum conservanda pertinentia, fideliter observent, omnisque cura et diligentia a superioribus adhibeatur, tam in capitulis generalibus et provincialibus, quam in eorum visitationibus, quae suis temporibus facere non praetermittant: ut ab illis non recedatur, cum compertum sit, ab eis non posse ea, quae ad substantiam regularis vitae pertinent, relaxari. Si enim illa, quae bases sunt et fundamenta totius regularis disciplinae, exacte non fuerint conservata: totum corruat aedificium necesse est. Caput II Nemini igitur regularium, tam virorum quam mulierum, liceat bona immobilia vel mobilia, cuiuscumque qualitatis fuerint, etiam quovis modo 1 Cf. Ps 92, 5. 1 Cf. cone. Lat. IV, c. 62 (v. supra p. 263). • Council offrent— 1545-1563: Session 25 * 776 painted or adorned with seductive charm; and people are not to abuse the celebration of the saints and visits to their relics for the purpose of drunken feasting, as if feast days in honour of the saints were to be celebrated with sensual luxury. And lastly, bishops should give very great care and attention to ensure that in this matter nothing occurs that is disorderly or arranged in an exaggerated or riotous manner, nothing profane and nothing unseemly, since holiness befits the house of God1. That these points may be carried out more faithfully, the holy synod lays down that no one may erect or see to the erection of any unusual image in any church or site, however exempt, unless it has been approved by the bishop. Nor are any new miracles to be accepted, or new relics recognised1 2, without the bishop similarly examining and approving them. And as soon as he learns of something of this kind, he should consult with theologians and other devout men and decide as truth and devotion suggest. But if some doubtful or resistant abuse has to be rooted out, or some far more serious problem arises in these matters, then before deciding the issue the bishop should await the opinion of the metropolitan and his fellow bishops in the provincial synod, but ensuring that no new and unprecedented decree be passed in the church without the pope being consulted beforehand. Decree on regulars and nuns The same holy council, pursuing the subject of reform, has decided to decree what follows. Chapter 1 The holy council is well aware how much grace and benefit arises in the church from monasteries which are devoutly founded and rightly administered. It considers that it is necessary for the ancient and regular discipline to be restored where it has collapsed, and to be pursued with greater constancy where it has been preserved. That this may come about sooner and more easily it has decided to enact, as by this decree it does enact, that all regulars both men and women should order and arrange their lives according to the provision of the rule they profess; and that above all they should faithfully observe what belongs to the perfection of their profession, such as the vows of obedience, poverty and chastity, and any other special precepts particular to any rule or order which belong to their essential nature and to the preservation of common life, food and clothing; and it enjoins superiors to exercise the utmost diligence in general and provincial chapters and in their visitations, which they must not omit to conduct at the proper times, that their subjects do not abandon these standards, since it is quite clear that they cannot relax rules which belong to the substance of religious life. For if the very bases and foundations of all religious discipline are not carefully preserved, the whole building will necessarily topple. Chapter 2 No regular, therefore, whether man or woman, may possess or keep immovable or movable goods of whatever value or however acquired as their own or even in 1 See Ps 92, 5. 2 See Lateran council IV, constitution 62 (see above p. 263). 777 Concilium Tniicntinum— /$-/>-/SbJ .\’««o Λ’Λ’V ab eis acquisita, tamquam propria aut etiam nomine conventus possidere vel tenere, sed statim ea superiori tradantur conventuique incorporentur. Nec deinceps liceat superioribus bona stabilia alicui regulari concedere, etiam ad usumfructum vel usum, administrationem aut commendam. Administratio autem bonorum monasteriorum seu conventuum ad solos s officiales eorundem, ad nutum superiorum amovibiles, pertineat. Mobi­ lium vero usum ita superiores permittant, ut eorum supellex statui pau­ pertatis, quam professi sunt, conveniat, nihilque superflui in ea sit, nihil etiam, quod sit necessarium, eis denegetur. Quodsi quis aliter quidquam tenere deprehensus aut convictus fuerit: is biennio activa et passiva voce 10 privatus sit atque etiam iuxta suae regulae et ordinis constitutiones puniatur. Caput III Concedit sancta synodus omnibus monasteriis et domibus, tam virorum quam mulierum et mendicantium (exceptis domibus fratrum sancti is Francisci cappucinorum et eorum, qui minorum de observantia vocantur), etiam quibus aut ex constitutionibus suis erat prohibitum, aut ex privilegio apostolico non erat concessum: ut deinceps bona immobilia eis possidere liceat. Quodsi aliqua loca ex praedictis, quibus auctoritate apostolica similia bona possidere permissum erat, eis spoliata sint: eadem omnia 20 illis restituenda esse decernit. In praedictis autem monasteriis et domibus, tam virorum quam mulierum, bona immobilia possidentibus vel non possidentibus, is tantum numerus constituatur ac in posterum conserve­ tur, qui vel ex reditibus propriis monasteriorum, vel ex consuetis eleemo­ synis commode possit sustentari1. Nec de cetero similia loca erigantur 25 sine episcopi, in cuius dioecesi erigenda sunt, licentia prius obtenta. Caput IV Prohibet sancta synodus, ne quis regularis sine sui superioris licentia, praedicationis vel lectionis aut cuiusvis pii operis praetextu, subiiciat se obsequio alicuius praelati, principis vel universitatis vel communitatis 30 aut alterius cuiuscumque personae seu loci; neque ei aliquod privilegium aut facultas, ab aliis super iis obtenta, suffragetur. Quodsi contrafecerit, tamquam inobediens arbitrio superioris puniatur. Nec liceat regularibus, a suis conventibus recedere, etiam praetextu ad superiores suos accedendi, nisi ab eisdem missi aut vocati fuerint. Qui vero sine praedicto mandato, 35 in scriptis obtento, repertus fuerit, ab ordinariis locorum tamquam deser­ tor sui instituti puniatur. Illi autem, qui studiorum causa ad universitates mittuntur, in conventibus tantum habitent; alioquin ab ordinariis contra eos procedatur. Caput V 40 Bonifatii \ III constitutionem, quae incipit Periculoso2, renovans, sancta synodus universis episcopis sub obtestatione divini iudicii et intermina­ tione maledictionis aeternae praecipit, ut in omnibus monasteriis sibi 1 Cf. c. 1 X. HI 7 (Fr 2,483). 1 c. un. Ill 16 in Vl° (Fr 2,1053). Council of Trent — 1545-1563: Seifton 25 * 777 the name of their religious house, but they should at once be handed over to the superior and annexed to the property of the house. Nor may superiors hence­ forth allow religious to have any stable goods, even for use without ownership or for use or administration or in trust. Administration of the property of monasteries and religious houses is to belong solely to their officials, who may be removed from office at the superior’s will. Superiors may, however, permit them the use of movable goods to a degree that befits the lowly state of poverty they have professed, and while there should be nothing superfluous in this, nor should anything necessary be denied them. But if anyone is found or convicted of possessing anything otherwise, he or she is to be deprived for two years of active and passive voice and further punished according to the constitutions of his or her rule and order. Chapter} The holy council gives permission to all monasteries and houses of men and women and of mendicants (except the houses of the Capuchin friars of St Francis and those called Minors in observance), even to those whose constitutions forbid it or who have not had it granted by apostolic privilege, lawfully hence­ forth to possess immovable goods. If any of the aforesaid places have been permitted by apostolic authority to possess such goods, but have been robbed of them, the council decrees that these goods must all be restored to them. In the aforesaid monasteries and houses of men and women, whether possessing immovable goods or not, only the number of religious should be established and maintained in the future that can be reasonably supported either from revenues belonging to the monasteries or by accustomed alms1. Nor are such places to be founded in future unless the permission of the bishop in whose diocese they are to be established is first obtained. Chapter 4 The holy council forbids any regular, without the permission of his superior, on pretext of preaching or lecturing or any pious work, to submit himself to the obedience of any prelate, prince, community, or any other person or establish­ ment; nor shall any privilege or faculty obtained from others in this matter avail him. If he acts otherwise, he is to be punished by his superior as disobedient. Nor may regulars leave their religious houses, even on pretext of approaching their superiors, unless sent or summoned by these superiors. Anyone found abroad without the aforesaid command given in writing is to be punished by the local ordinaries as a deserter from his institute. Those sent to study at universi­ ties should live only in religious houses, otherwise action should be taken against them by the ordinaries. Chapter 5 Renewing the constitution of Boniface VIII which begins Periculoso2, the holy council commands all bishops, calling the divine justice to witness and under threat of eternal damnation, to ensure that the enclosure of nuns in all monaster1 See ch. 1 Decretals III 7 (Fr 2, 483). 2 Ch. 1 III 16 Sext (Fr 2, 1053). 778 5 10 is 20 25 ( onahurn Tndenunnw — Sessio Λ Λ \ subiectis ordinaria, in aliis vero sedis apostolicae auctoritate clausuram sanctimonialium, ubi violata fuerit, diligenter restitui, et, ubi inviolata est, conservari maxime procurent, inobedientes atque contradictores per censuras ecclesiasticas aliasque poenas, quacumque appellatione postposita, compescentes, invocato etiam ad hoc, si opus fuerit, auxilio brachii saecularis. Quod auxilium ut praebeatur, omnes Christianos prin­ cipes hortatur sancta synodus, et sub excommunicationis poena, ipso facto incurrenda, omnibus magistratibus saecularibus iniungit. Nemini autem sanctimonialium liceat, post professionem exire a monasterio, etiam ad breve tempus, quocumque praetextu, nisi ex aliqua legitima causa, ab episcopo approbanda, induitis quibuscumque et privilegiis non obstantibus. Ingredi autem intra saepta monasterii nemini liceat1, cuius­ cumque generis aut conditionis, sexus vel aetatis fuerit, sine episcopi vel superioris licentia, in scriptis obtenta, sub excommunicationis poena, ipso facto incurrenda. Dare autem tantum episcopus vel superior licen­ tiam debet in casibus necessariis, neque alius ullo modo possit, etiam vigore cuiuscumque facultatis vel indulti, hactenus concessi vel in poste­ rum concedendi. Et quia monasteria sanctimonialium, extra moenia urbis vel oppidi constituta, malorum hominum praedae et aliis facinoribus, sine ulla saepe custodia, sunt exposita: curent episcopi et alii superiores, si ita videbitur expedire, ut sanctimoniales ex eis ad nova vel antiqua monasteria intra urbes vel oppida frequentia reducantur, invocato etiam auxilio, si opus fuerit, brachii saecularis. Impedientes vero vel non obedientes per censuras ecclesiasticas parere compellant. Caput VI In electione quorumcumque superiorum, abbatum, temporalium et aliorum officialium, ac generalium et abbatissarum atque aliarum prae­ positarum, quo omnia recte et sine ulla fraude fiant: in primis sancta synodus districte praecipit, omnes supradictos eligi debere per vota μ secreta, ita ut singulorum eligentium nomina numquam publicentur. Nec in posterum liceat, provinciales aut abbates, priores aut alios quoscumque titulares ad effectum electionis faciendae constituere, aut voces et suffragia absentium supplere. Si vero contra huius decreti constitutionem aliquis electus fuerit, electio irrita sit, et is, qui ad hunc effectum se in provinci35 alem, abbatem aut priorem creari permiserit, deinceps ad omnia officia in religione obtinenda inhabilis exsistat, facultatesque, super his concessae, eo ipso abrogatae censeantur, et si in posterum aliae concedantur, tam­ quam subreptitiae habeantur. Caput VII 40 Abbatissa et priorissa, et quocumque alio nomine praefecta vel praeposita appelletur, eligatur non minor annis quadraginta, et quae octo annis post expressam professionem laudabiliter vixerit. Quodsi his qualitatibus non reperiatur in eodem monasterio, ex alio eiusdem ordinis eligi possit. Si hoc etiam incommodum superiori, qui electioni praeest, videatur, ex iis, 1 Cf. conc. Lat. III, c. 11 (v. supra pp. 217-218). Council of Trent - /5-0-/56J; Sewon 25 * 778 ies subject to them by ordinary authority, and in others by the authority of the apostolic see, should be diligently restored where it has been violated, and preserved most carefully where it has remained intact; they should coerce any who are disobedient and refractory by ecclesiastical censures and other penal­ ties, setting aside any form of appeal, and calling in the help of the secular arm if need be. The holy synod exhorts all Christian princes to provide such aid, and enjoins this on all magistrates on pain of excommunication automatically incur­ red. After religious profession no nun may go out of her monastery on any pretext even for a short time, except for a legitimate reason approved by the bishop, notwithstanding any induits and privileges whatever. And no one of any kind or condition or sex or age may enter within the confines of a monastery1 without the permission of the bishop or superior given in writing, under pain of excommunication automatically incurred. And the bishop or superior should give permission only in necessary cases, nor may anyone else give it in any way, even in virtue of some faculty or induit previously given or to be given in the future. And as monasteries of nuns are often to be found outside the walls of a city or town, and are exposed often without any protection to the plunder of wicked people and to other crimes, bishops and other superiors are to see, if it seems expedient, that the nuns from them are moved to new or old monasteries inside cities or populous towns, calling on the aid of the secular arm if need be. Those obstructing or disobeying should be compelled to obey by ecclesiastical censures. Chapter 6 That everything should be done correctly and without deceit in the election of any superiors, abbots and temporary and other officials, and of generals and abbesses and other women superiors, the holy council first and foremost strictly orders that all the above be elected by secret ballot, so that the names of individual voters are never disclosed. Nor in the future shall it be lawful to appoint titular provincials or abbots or priors or any other superiors for the purpose of holding an election, or to have proxies acting for the voices and votes of those absent. If anyone is elected against the rulings of this decree the election shall be invalid, and the person who allows himself to be made provincial or abbot or prior in such a way shall for the future be incapable of holding any office in religious life; all permissions granted in this matter are to be regarded as hereby abrogated, and any granted in the future as fraudulent. Chapter 7 An abbess or prioress, or by whatever other name the superior or person in charge is called, shall be chosen who is not less than forty years of age and has lived in a praiseworthy manner for eight years since making her profession. If no one of these qualities can be found in the same monastery, she can be chosen from another house of the same order. If this seems to the superior conducting the election to be seriously inconvenient, then with the consent of the bishop or 1 See Lateran council III, canon 11 (see above pp. 217-218). 779 Tndentinurn — /'VS -I ltd Scsstu \ A 1 quae in eodem monasterio annum trigesimum excesserint et quinque saltem annis post professionem recte vixerint, episcopo vel alio superiore consentiente, eligatur. Duobus vero monasteriis nulla praeficiatur, et si qua duo vel plura quocumque modo obtinet, cogatur, uno excepto, intra sex menses cetera resignare. Post id vero tempus, nisi resignaverit, omnia s ipso iure vacent. Is vero, qui electioni praeest, episcopus sive alius supe­ rior, claustra monasterii non ingrediatur, sed ante cancellorum fenestellam vota singularum audiat vel accipiat. In reliquis serventur singulorum ordinum vel monasteriorum constitutiones. Caput l "III Monasteria omnia, quae generalibus capitulis aut episcopis non subsunt, nec suos habent ordinarios regulares visitatores, sed sub immediata sedis apostolicae protectione ac directione regi consueverunt: teneantur, infra annum a fine praesentis concilii et deinde quolibet triennio, sese in con­ gregationes redigere iuxta formam constitutionis Innocentii ILI in concilio generali, quae incipit In singulis1, ibique cenas regulares personas deputare, quae de modo et ordine, de praedictis congregationibus erigendis, ac statutis in eis exsequendis deliberent et statuant. Quodsi in his négligentes fuerint, liceat metropolitano, in cuius provincia praedicta monasteria sunt, tamquam sedis apostolicae delegato, eos pro praedictis causis convocare. Quodsi infra limites unius provinciae non sit sufficiens talium monasteriorum numerus ad erigendam congregationem, possint duarum vel trium provinciarum monasteria unam facere congregationem. Ipsis autem congregationibus constitutis, illarum generalia capitula et ab illis electi praesides vel visitatores eandem habeant auctoritatem in suae congregationis monasteria ac regulares in eis commorantes, quam alii prae­ sides ac visitatores in ceteris habent ordinibus. Teneanturque suae con­ gregationis monasteria frequenter visitare et illorum reformationi incum­ bere, et ea observare, quae in sacris canonibus et in hoc sacro concilio sunt decreta. Quodsi, etiam metropolitano instante, praedicta exsequi non curaverint, episcopis, in quorum dioecesibus loca praedicta sita sunt, tamquam sedis apostolicae delegatis subdantur. 10 is 20 25 30 Capttt IX Monasteria sanctimonialium, sanctae sedi apostolicae immediate subiecta, etiam sub nomine capitulorum s. Petri vel s. loannis, vel alias quomodo- 35 cumque nuncupentur, ab episcopis tamquam dictae sedis delegatis guber­ nentur, non obstantibus quibuscumque. Quae vero a deputatis in capitu­ lis generalibus vel ab aliis regularibus reguntur, sub eorum cura et custodia relinquantur. Caput X Attendant diligenter episcopi et ceteri superiores monasteriorum sancti­ monialium, ut in constitutionibus earum admoneantur sanctimoniales, 1 Conc. Lat. IV, c. 12 (v. supra pp. 240-241). 40 Council of Trent - /545-/56J/ SfinOff 25 * 779 another superior let someone be chosen from the same monastery over thirty years of age who has lived a good life for at least five years since profession. No one is to be superior of two monasteries, and if anyone has by some means charge of two or more she must be obliged to resign all but one of them within six months. If she has not resigned after that time, then all automatically fall vacant. He who presides over an election, whether the bishop or another superior, is not to enter the monastery’s enclosure, but should hear or receive the votes of each religious before the window of the grille. In other details the constitutions of each order or monastery are to be observed. Chapter 8 All monasteries which are not subject to general chapters or bishops, and do not have their ordinaries as regular visitors, but are accustomed to be governed under the immediate protection and rule of the apostolic see, are to be bound within a year from the ending of the present council, and then every three years, to group themselves in congregations according to the form of the constitution of Innocent III made in a general council and beginning In singulis1, and there to appoint certain regulars to discuss and determine the manner and rules for setting up the aforesaid congregations and for executing statutes for them. If they are negligent in this matter, the metropolitan in whose province these monasteries lie may, as delegate of the apostolic see, assemble them for these purposes. But if there are not sufficient of these monasteries within the bound­ aries of one province to form a congregation, the monasteries of two or three provinces may form one congregation. When the congregations are formed, their general chapters and the presidents or visitors elected by them shall have the same authority over the monasteries of their congregation and over the religious living in them as have the other presidents and visitors in other orders. They are obliged to visit the monasteries of their congregation frequently, to take steps to their reform and to observe the decrees of the sacred canons and of this council. If they do not carry out these instructions, even at the bidding of the metropolitan, they are to become subject to the bishops in whose dioceses they are situated, as to delegates of the apostolic see. Chapter 9 Monasteries of nuns immediately subject to the holy apostolic see, even under the name of chapters of St Peter or St John or whatever other name they go by, are to be governed by bishops as delegates of the said see, anything to the contrary notwithstanding. Those, however, which are governed by persons appointed in general chapters or by other regulars, are to be left in their guardianship and care. Chapter 10 Bishops and other superiors of monasteries of nuns should carefully see to it that the nuns are enjoined in their constitutions to make confession of their sins at 1 Lateran council IV, constitution 12 (see above pp. 240-241). 780 ( onethuni Truientinum — I $4S - ! 5ôJ Sessio Λ Λ I ut saltem semel singulis mensibus confessionem peccatorum faciant, et sacrosanctam eucharistiam suscipiant, ut eo se salutari praesidio muniant ad omnes oppugnationes daemonis fortiter superandas. Praeter ordinarium autem confessorem alius extraordinarius ab episcopo et aliis superioribus s bis aut ter in anno offeratur, qui omnium confessiones audire debeat. Quod vero sanctissimum Christi corpus intra chorum, vel saepta monasterii, et non in publica ecclesia, conservetur: prohibet sancta synodus, non ob­ stante quocumque induito aut privilegio. Caput XI io In monasteriis seu domibus virorum seu mulierum, quibus imminet animarum cura personarum saecularium, praeter eas, quae sunt de illo­ rum monasteriorum seu locorum familia: personae tam regulares quam saeculares huiusmodi curam exercentes, subsint immediate in iis, quae ad dictam curam et sacramentorum administrationem pertinent, iuris15 dictioni, visitationi et correctioni episcopi, in cuius dioecesi sunt sita, nec ibi aliqui, etiam ad nutum amovibiles, deputentur nisi de eiusdem consensu ac praevio examine, per eum aut eius vicarium faciendo; ex­ cepto monasterio Cluniacensi cum suis limitibus, et exceptis etiam iis monasteriis seu locis, in quibus abbates generales aut alii regularium 20 superiores iurisdictionem episcopalem et temporalem in parochos et parochianos exercent, salvo tamen eorum episcoporum iure, qui maio­ rem in praedicta loca vel personas iurisdictionem exercent. Caput XII Censurae et interdicta, nedum a sede apostolica emanata, sed etiam ab 25 ordinariis promulgata, mandante episcopo a regularibus in eorum eccle­ siis publicentur atque serventur. Dies etiam festi, quos in dioecesi sua servandos idem episcopus praeceperit, ab exemptis omnibus, etiam regu­ laribus, serventur. Caput XIII 30 Controversias omnes de praecedentia, quae persaepe maximo cum scan­ dalo oriuntur inter ecclesiasticas personas, tam saeculares quam regulares, cum in processionibus publicis, tum in his, quae fiunt in tumulandis defunctorum corporibus et in deferenda umbella et aliis similibus: episcopus, amota omni appellatione et non obstantibus quibuscumque, 35 componat. Exempti autem omnes, tam clerici saeculares quam regulares quicumque, etiam monachi, ad publicas processiones vocati, accedere compellantur, iis tantum exceptis, qui in strictiori clausura perpetuo vi­ vunt. Caput XIV «ο Regularis non subditus episcopo, qui intra claustra monasterii degit, et extra ea ita notorie deliquerit, ut populo scandalo sit, episcopo instante a suo superiore intra tempus, ab episcopo praefigendum, severe puniatur, ac de punitione episcopum certiorem faciat; sin minus, a suo superiore officio privetur, et delinquens ab episcopo puniri possit. Council of Trent — H45 156J: Session 25 * 780 least once a month, and to receive the most holy eucharist, so as to fortify themselves with this powerful protection to conquer with vigour all the attacks of the devil. In addition to their ordinary confessor, the bishop or other superiors should offer an extraordinary confessor two or three times a year who should hear the confessions of all. And the holy council forbids the most holy body of Christ to be reserved in the choir or in the precincts of the monastery and not in a public church, notwithstanding any induit or privilege. Chapter 11 In monasteries or religious houses of men and women which have attached to them the spiritual care of lay persons over and above those belonging to the household of the monasteries or institutions, the persons both regular and secular who carry out this care are to be immediately subject in all that concerns the said care and the administration of the sacraments to the jurisdiction, visitation and correction of the bishop in whose diocese they are situated; nor in this matter should anyone be appointed, even if instantly replaceable, without the same bishop’s examination and consent, to be carried out personally or through his vicar: with the exception of the monastery of Cluny and its terri­ tory, and also of those monasteries and houses in which abbots general or other superiors of regulars exercise episcopal and temporal jurisdiction over parish priests and parishioners, without prejudice however to the rights of those bishops who exercise major jurisdiction over the said places and persons. Chapter 12 Censures and interdicts should at the bishop’s command be published and kept by regulars in their own churches, not only those put out by the apostolic see but also those published by ordinaries. And feast days which a bishop orders to be kept in his diocese are to be observed by all those who are exempt, even regulars. Chapter 13 The bishop is to decide without appeal and notwithstanding any considerations all disputes that arise about precedence between ecclesiastical persons, secular or regular, often with great scandal: these arise in public processions, in the rites for burying the bodies of the dead, in carrying the canopy and suchlike. All those who are exempt, both secular and regular clerics of any grade, including monks, are bound to attend public processions when summoned, those alone being excepted who live permanently in stricter enclosure. Chapter 14 A regular who is not subject to the bishop, and who lives in monastic enclosure, but has notoriously deserted it and is a source of scandal to the people, must at the bishop’s urging be severely punished by his own superior within the time fixed by the bishop, and the superior must inform the bishop of the punishment. If the superior does not comply, he is to be deprived of his office by his own superior, and the offender may be punished by the bishop. 7S1 Concilium Tridenimuin — 154 S -1Î6.J.· S'catu A'.Vl Caput XV In quacumque religione, tam virorum quam mulierum, professio non fiat ante sextum decimum annum expletum, nec qui minori tempore, quam per annum post susceptum habitum, in probatione steterit, ad pro­ fessionem admittatur. Professio autem antea facta sit nulla nullamque 5 inducat obligationem ad alicuius regulae vel religionis vel ordinis obser­ vationem aut ad alios quoscumque effectus. Caput XVI Nulla quoque renuntiatio aut obligatio antea facta, etiam cum iuramento vel in favorem cuiuscumque causae piae, valeat, nisi cum licentia episcopi sive eius vicarii fiat intra duos menses proximos ante professionem, ac non alias intelligatur effectum suum sortiri, nisi secuta professione; aliter vero facta, etiamsi cum huius favoris expressa renuntiatione, etiam iurata, sit irrita et nullius effectus. Finito tempore novitiatus, superiores novitios, quos habiles invenerint, ad profitendum admittant, aut e monasterio eos eiiciant. Per haec tamen sancta synodus non intendit aliquid innovare, aut prohibere, quin religio clericorum societatis lesu iuxta pium eorum institutum, a sancta sede apostolica approbatum, Domino et eius eccle­ siae inservire possint. Sed neque ante professionem, excepto victu et vestitu novitii vel novitiae illius temporis, quo in probatione est, quocumque praetextu a parentibus vel propinquis aut curatoribus eius mona­ sterio aliquid ex bonis eiusdem tribuatur, ne hac occasione discedere ne­ queat, quod totam vel maiorem panem substantiae suae monasterium possideat, nec facile, si discesserit, id recuperare possit. Quin potius prae­ cipit sancta synodus sub anathematis poena dantibus et recipientibus, ne hoc ullo modo fiat, et ut abeuntibus ante professionem omnia restituan­ tur, quae sua erant. Quod ut recte fiat, episcopus, etiam per censuras ecclesiasticas, si opus fuerit, compellat. 10 is 20 25 Caput XVII Libertati professionis virginum Deo dicandarum prospiciens, sancta 30 synodus statuit atque decernit, ut, si puella, quae habitum regularem suscipere voluerit, maior duodecim annis sit, non ante eum suscipiat, nec postea ipsa vel alia professionem emittat, quam exploraverit episco­ pus vel, eo absente vel impedito, eius vicarius, aut aliquis eorum sumpti­ bus ab eis deputatus, virginis voluntatem diligenter, an coacta, an seducta 35 sit, an sciat, quid agat; et si voluntas eius pia ac libera cognita fuerit, habueritque conditiones requisitas iuxta monasterii illius et ordinis regu­ lam, necnon monasterium fuerit idoneum: libere ei profiteri liceat; cuius professionis tempus ne episcopus ignoret, teneatur praefecta monasterio, eum ante mensem certiorem facere. Quod si praefecta certiorem episco- 40 pum non fecerit, quamdiu episcopo videbitur, ab officio suspensa sit. Caput XVIII Anathemati sancta synodus subiicit omnes et singulas personas, cuius­ cumque qualitatis vel conditionis fuerint, tam clericos quam laicos, sae- Council of Trent— 1545-1563: Seaion 25 * 781 Chapter 15 Profession in any religious institute, whether of men or women, must not be made until the completion of the sixteenth year, nor is anyone to be admitted to profession who has spent less than a year in a state of probation after receiving the habit. Profession made before these times shall be null, incurring no obliga­ tion to the observance of the rule of any religious institute or order, and shall not have any other effects whatever. Chapter 16 No renunciation made or obligation undertaken, even with an oath or in favour of any pious cause, shall be valid unless made within the two months before profession and with the permission of the bishop or his vicar; nor is it to be understood to take effect until after profession. Otherwise it shall be invalid and of no effect, even if made with express renunciation of this condition and even under oath. When the time of the noviceship is completed, superiors should admit to profession those they find suitable but dismiss the others from the monastery. By these enactments the holy council does not wish to introduce any innovation or to prevent the religious institute of clerics of the Society of Jesus from serving the Lord and his church according to their constitution, which has been approved by the holy apostolic see. And, except for the food and clothing of novices, both men and women, for the time when they are in probation before profession, nothing whatever may be given to their monastery on any pretext whatever by their parents or relatives or guardians from the novices’ posses­ sions, lest they be unable to leave because the monastery holds the whole or part of their substance and they could not easily recover it if they left. The holy council orders instead under penalty of anathema to givers and receivers that this should never happen, and that all that belongs to them must be returned to those leaving before profession. The bishop is to ensure that this is properly done, using the coercion of censures if need be. Chapter 17 With an eye to the freedom of virgins due to be dedicated to God, the holy council determines that if a girl more than twelve years of age wants to take the religious habit, she should not take it, nor should she or any other girl take her vows at a later stage, until the bishop or his vicar, if the bishop is absent or prevented, or someone appointed at their expense has carefully discovered whether the girl is free or forced or under immoral pressure, and whether she understands what she is doing; and if her intention is shown to be devout and free, and she fulfils the conditions required by that monastery and order, and is also suited to the monastery, then she may be free to make her profession. To make sure the bishop is aware of the time of her profession, the person in charge of the monastery is bound to inform him a month before. If the superior does not inform him, she is to be suspended from office for as long as the bishop sees fit. Chapter 18 The holy council imposes an anathema on each and all persons, of whatever rank or condition they may be, both clerics and laity, secular and regular, and 782 s 10 15 Canalium TrtdftUinum— Sessio A'.Vl culares vel regulares, atque etiam qualibet dignitate fungentes, si quomo­ documque coegerint aliquam virginem vel viduam aut aliam quamcumque mulierem invitam, praeterquam in casibus in iure expressis1, ad ingrediendum monasterium, vel ad suscipiendum habitum cuiuscumque religionis, vel ad emittendam professionem ; quique consilium, auxilium, vel favorem dederint, quique scientes, eam non sponte ingredi monaste­ rium aut habitum suscipere aut professionem'emittere: quoquo modo eidem actui vel praesentiam vel consensum vel auctoritatem interposu­ erint. Simili quoque anathemati subiicit eos, qui sanctam virginum vel aliarum mulierum voluntatem, vel accipiendi vel voti emittendi, quo­ quo modo sine iusta causa impedierint. Eaque omnia et singula, quae ante professionem vel in ipsa professione heri oportet, serventur non solum in monasteriis subiectis episcopo, sed et in aliis quibuscumque. Ab his tamen excipiuntur mulieres, quae poenitentes aut convertitae appellan­ tur, in quibus constitutiones earum serventur. Caput XIX 20 25 Quicumque regularis praetendat, se per vim et metum ingressum esse religionem aut etiam dicat, ante aetatem debitam professum fuisse, aut quid simile, velitque habitum dimittere quacumque de causa, aut etiam cum habitu discedere sine licentia superiorum: non audiatur nisi intra quinquennium tantum a die professionis, et tunc non aliter, nisi causas, quas praetenderit, deduxerit coram superiore suo et ordinario. Quod si ante habitum sponte dimiserit, nullatenus ad allegandum quamcumque causam admittatur, sed ad monasterium redire cogatur et tamquam apo­ stata puniatur; interim vero nullo privilegio suae religionis iuvetur. Nemo etiam regularis, cuiuscumque facultatis vigore, tranferatur ad laxiorem religionem, nec detur licentia cuiquam regulari, occulte ferendi habitum suae religionis. Caput XX 30 35 40 Abbates, qui sunt ordinum capita, ac ceteri praedictorum ordinum superiores, episcopis non subiecti, quibus est in alia inferiora monasteria prioratusve legitima iurisdictio: eadem illa sibi subdita monasteria et prioratus suo quisque loco atque ordine ex officio visitent, etiam si com­ mendata exsistant; quae, cum ordinum suorum capitibus subsint, decla­ rat sancta synodus, in iis, quae alias de visitatione monasteriorum com­ mendatorum definita sunt2, non esse comprehensa, teneanturque qui­ cumque praedictorum ordinum monasteriis praesunt, praedictos visita­ tores recipere ct illorum ordinationes exsequi. Ipsa quoque monasteria, quae sunt ordinum capita, iuxta sanctae sedis apostolicae et cuiusque ordinis constitutiones visitentur, et quamdiu durabunt huiusmodi com­ mendat, priores claustrales, aut in prioratibus conventum habentibus subpriores, qui correctiones et spirituale regimen exercent, a capitulis generalibus vel ipsorum ordinum visitatoribus instituantur. In ceteris 1 Cuiusmodi sunt cc. 18-19 X. Ill 32 (Fr 2, 586). 1 Cf. sess. XXI c. 8 de ref. (v. supra p. 731). Council of Trent — D45-IÎ63: Session 21 * 782 whatever high office they fill, if they in any way force a virgin or widow or any other woman to enter a monastery against her will, except in cases expressed in law1, or to take the habit of any religious institute, or to make her profession; and on all who give advice, help or encouragement and know she is not freely entering the monastery, or taking the habit, or making profession; and this however these persons are party to the action by their presence or consent or authority. It imposes a similar anathema on those who in any manner and without good reason obstruct the holy desire of virgins or other women to take the habit or make profession. And each and all of these procedures which are obligatory before profession or at profession are to be observed, not only in monasteries subject to the bishop, but in all others whatsoever. From them are excepted women who are called penitents or converts, in whose cases their own constitutions are to be observed. Chapter 19 A regular who maintains that he entered religion under duress and fear, or even says he was professed before the legal age, or something similar, and wishes for any reason to put off his habit, or even to depart in his habit without the permission of superiors, is not to be listened to unless it is within five years from the day of his profession; and even then, only if he lays the reason he is maintaining before his superior and ordinary. But if before this he puts off the habit of his own accord, he should not be allowed to put up any case, but be forced to return to his monastery and be punished as an apostate from religious life; and no privilege of his institute is meanwhile to avail him. No regular may be transferred to a less strict religious institute in virtue of any faculty; nor may permission be given to any regular to wear the habit of his institute in a concealed way. Chapter 20 Abbots who are heads of orders and other superiors of the said orders, who are not subject to bishops and who have lawful jurisdiction over monasteries of lesser rank or priories, should visit those subject monasteries and priories each in its own place and order, in virtue of their office, even if these are commendatory. The holy council declares that these latter, since they are subject to the heads of their orders, are not included in what was elsewhere laid down about the visitation of commendatory monasteries2, and those who are superiors of the monasteries of the aforesaid orders are obliged to receive the aforesaid visitors and carry out their instructions. The monasteries that are themselves heads of orders are to be visited according to the constitutions of the apostolic see and of the orders themselves, and as long as these commendams last, claustral priors, or subpriors in priories that have a convent, should be appointed by the general chapters or visitors of those orders, to exercise control and spiritual govern­ ment. In all other matters the privileges and faculties of the above-mentioned 1 Such are chs. 18-19 Decretals III 32 (Fr 2, 586). ’ See session 21, canon 8 on reform (see above p. 731). 783 Cona/mm Tridentinxm - \«·ν»κ<Λ.\ V omnibus praefatorum ordinum privilegia et facultates, quae ipsorum personas, loca et iura concernunt, firma sint et illaesa. Caput XXI Cum pleraque monasteria, etiam abbatiae, prioratus et praepositurae, ex mala eorum, quibus commissa fuerunt, administratione non levia passa fuerint, tam in spiritualibus quam temporalibus, detrimenta: cupit sancta synodus ea ad congruam monasticae vitae disciplinam omnino revocare. Verum adeo dura difficilisque est praesentium temporum conditio, ut nec statim omnibus, nec commune ubique, quod optaret, remedium possit adhiberi. Ut tamen nihil praetermittat, unde praedictis salubriter aliquando provideri possit: primum quidem confidit, summum Romanum pontificem pro sua pietate et prudentia curaturum, quantum haec tem­ pora ferre posse viderit, ut iis, quae nunc commendata reperiuntur et quae suos conventus habent, regulares personae eiusdem ordinis expresse professae et quae gregi praeire et praeesse possint, praeficiantur. Quae vero in posterum vacabunt, non nisi regularibus spectatae virtutis et sanctitatis conferantur1. Quo ad ea vero monasteria, quae capita sunt ac primates ordinum, sive abbatiae, sive prioratus filiae illorum capitum nuncupantur: teneantur illi, qui in praesenti ea in commendam obtinent, nisi sit eis de regulari successore provisum, infra sex menses religionem illorum ordinum propriam solemniter profiteri, aut iis cedere; alias commendae praedictae ipso iure vacare censeantur. Ne autem in praedictis omnibus et singulis fraus aliqua adhiberi possit: mandat sancta synodus, ut in provisionibus dictorum monasteriorum qualitas singulorum nomi­ narim exprimatur, aliterque facta provisio subrepritia esse censeatur nullaque subsequent! possessione, etiam triennali, adiuvetur. s 10 is 20 25 CapMt XXII Haec omnia et singula, in superioribus decretis contenta, observari sancta synodus praecipit in omnibus coenobiis ac monasteriis, collegiis ac domi­ bus quorumcumque monachorum ac regularium, necnon quarumcumque 30 sanctimonialium, virginum ac viduarum, etiam si illae sub gubernio militiarum, etiam Hierosolymitanae, vivant et quocumque nomine appellentur, sub quacumque regula vel constitutionibus, et sub custodia vel gubernatione vel quavis subiectione aut annexione vel dependentia cuiuscumque ordinis, mendicantium vel non mendicantium, vel aliorum 35 regularium monachorum aut canonicorum quorumcumque; non obstanti­ bus eorum omnium et singulorum privilegiis, sub quibuscumque formulis verborum conceptis ac Mare Magnum1 appellatis, etiam in fundatione obtentis, necnon constitutionibus et regulis, etiam iuratis, atque etiam consuetudinibus vel praescriptionibus, etiam immemorabilibus. Si qui 40 vero regulares, tam viri quam mulieres, sunt, qui sub arctiori regula vel statutis vivunt (excepta facultate habendi bona stabilia in communi): eos ab eorum instituto et observantia sancta synodus amovere non intendit. 1 Cf. sess. XIV c. 10 dc ref. (v. supra pp. 717-718). * Vide supra p. 638 η. 1. Council of Trent— 1545-1563: Seuion 25 * 783 orders which concern their persons, places and rights, are to remain firm and intact. Chapter 21 Since many monasteries, including abbeys, priories and provostries, have suf­ fered no small harm in both spiritual and temporal matters from the bad government of those to whom they were entrusted, the holy council desires to recall them absolutely to the fitting discipline of monastic life. But so hard and difficult is the state of the present times that no remedy can be applied to all at once, as the council would wish, nor the same remedy to all. But that it may overlook no step by which provision can be made for this situation in due course, the council first of all entrusts to the pope to ensure by his devotion and wisdom, in so far as he sees that the times allow, that regulars who are expressly professed in the order in question and are able to lead and guide the flock should be put in charge of those monasteries which are now found to be held in commendam and to have their own convents. As they fall vacant in the future, they are to be conferred on regulars only of distinguished virtue and holiness1. In the case of monasteries which are heads and primates of orders, whether they are abbeys or are called daughter priories of the so-called head houses: then, those who now hold them in commendam are bound, unless they have made provision for a successor who is a regular, either to make solemn profession of the rule of those orders, or to give them up; otherwise the aforesaid commendams are to be regarded in law as vacant. And, lest any deceit may be employed in any or all of the aforesaid, the holy council commands that the standing of each person appointed to the aforesaid monasteries should be expressed by name: any appointment made otherwise is to be regarded as fraudulent and as not protected by any subsequent occupancy even for three years. Chapter 22 The holy council commands that each and all of the directions in the above decrees be observed in all the convents and monasteries, colleges and houses, of any monks and regulars of any kinds, and of any nuns, virgins and widows, even those living under the government of military orders including that of Jeru­ salem, and by whatever name they are known, and under any and every rule and constitution, and under the guardianship or government or any form of subjec­ tion, attachment or dependency of or to any order, whether of mendicants or non-mendicants or any other regular monks or canons; notwithstanding the privileges of each and all of them, in whatever form of words they are framed and called Mare Magnum12, even those obtained at their foundation, or any constitu­ tions and rules even given under oath, and any customs or prescriptions, however immemorial. The holy council, however, does not intend to detach from their institute and observance any regulars, men or women, who live under a stricter rule or statutes (except for the faculty of holding stable goods in common). And because the holy council desires each and all of the above 1 See session 14, canon 10 on reform (see above pp. 717-718). 2 See above p. 638 n. 1. 784 5 10 15 Conahum Tndenlinum — l 54Î-I 5eJ 5c’m> \ Λ l Et quia sancta synodus desiderat, ut omnia et singula supradicta quam­ primum exsecutioni demandentur: praecipit omnibus episcopis, in monasteriis sibi subiectis et in omnibus aliis, ipsis in superioribus decre­ tis specialiter commissis, atque omnibus abbatibus ac generalibus et aliis superioribus ordinum supradictorum: ut statim praedicta exsequantur; et si quid exsecutioni mandatum non sit, episcoporum negligentiam con­ cilia provincialia suppleant et coerceant. Regularium vero capitula pro­ vincialia et generalia, et, in defectum capitulorum generalium, concilia provincialia per deputationem aliquorum eiusdem ordinis provideant. Hortatur etiam sancta synodus omnes reges, principes, res publicas et magistratus, et in virtute sanctae-obedientiae praecipit, ut velint praedictis episcopis, abbatibus ac generalibus et ceteris praefectis in superius con­ tentae reformationis exsecutione suum auxilium et auctoritatem inter­ ponere, quoties fuerint requisiti, ut sine ullo impedimento praemissa recte exsequantur, ad laudem Dei omnipotentis. Decretum de reformatione generali Caput I 20 25 30 35 40 Optandum est, ut ii, qui episcopale ministerium suscipiunt, quae suae sint partes agnoscant ac se non ad propria commoda, non ad divitias aut luxum, sed ad labores et sollicitudines pro Dei gloria vocatos esse intelligant. Nec enim dubitandum est, et fideles reliquos ad religionem inno­ centiamque facilius inflammandos, si praepositos suos viderint non ea, quae mundi sunt, sed animarum salutem ac coelestem patriam cogitantes. Haec cum ad restituendam ecclesiasticam disciplinam praecipua esse sancta synodus animadvertat: admonet episcopos omnes, ut, secum ea saepe méditantes, factis etiam ipsis ac vitae actionibus, quod est veluti perpetuum quoddam praedicandi genus, se muneri suo conformes osten­ dant. In primis vero ita mores suos omnes componant, ut reliqui ab eis frugalitatis, modestiae, continentiae ac, quae nos tantopere commendat Deo, sanctae humilitatis exempla petere possint. Quapropter exemplo patrum nostrorum in concilio Carthaginensi1 non solum iubet, ut epi­ scopi modesta suppellectili et mensa, ac frugali victu contenti sint, verum etiam in reliquo vitae genere ac tota eius domo caveant, ne quid appareat, quod a sancto hoc instituto sit alienum quodque non simplicitatem, Dei zelum, ac vanitatum contemptum prae se ferat. Omnino vero eis inter­ dicit, ne ex reditibus ecclesiae consanguineos familiaresve suos augere studeant, cum et apostolorum canones2 prohibeant, ne res ecclesiasticas, quae Dei sunt, consanguineis donent, sed, si pauperes sint, iis ut pauperi­ bus distribuant, eas autem non distrahant nec dissipent illorum causa. Immo quam maxime potest, eos sancta synodus monet, ut omnem huma­ num hunc erga fratres, nepotes propinquosque carnis affectum, unde multorum malorum in ecclesia seminarium exstat, penitus deponant. 1 Conc. Carthag. IV (398), c. 15 (Msi 3,952; Bruns 1, 143; cf. H-L 2,102sqq.), id est c. 4 statutorum ecclesiae antiquorum (Munier, op. cit., 79). ’ Praesertim c. 38 (CSP 26-27). Council of Trent— 1545-1563: Setfion 25 * 784 instructions to be put into effect as soon as possible, it commands all bishops to carry out the aforesaid immediately in the monasteries subject to them and in all others specially entrusted to them in the above decrees, and similarly all abbots and generals and other superiors of the above-mentioned orders. And if anything is not put into effect, provincial synods are to supply for the negligence of the bishops and force the matter. Provincial and general chapters of regulars should take the necessary steps, and where there are no general chapters then provincial councils formed by delegates of the same order. And the holy council exhorts all kings, princes, states and magistrates, and orders them in virtue of holy obedi­ ence, to be willing as often as they are requested to give their support and authority to the aforesaid bishops, abbots, generals and others in charge in the carrying out of the reform contained above, so that all the foregoing may duly be put into effect without any hindrance, to the praise of almighty God. Decree on general reform Chapter I It is desirable that those who accept the episcopal ministry should recognise what their function is, and realise that they have been called not to personal advantages, nor riches nor a life of luxury, but to toil and solicitude for the glory of God. For there can be no doubt that the rest of the faithful are more readily aroused to the practice of religion and innocence of life, if they see those set over them absorbed, not in what is of the world, but in the salvation of souls and their fatherland in heaven. As the holy council considers this matter to be crucial in restoring church discipline, it charges all bishops to meditate these truths often and to shape their deeds and lives to this responsibility, as this is a perpetual manner of preaching. In the first place they should order all their conduct in such a way that others may be able to look to them for an example of modera­ tion, modesty, continence and of the holy humility which so much commends us to God. Wherefore, after the example of our fathers in the council of Carthage1, the council bids bishops not only to be satisfied with modest fur­ nishings and table and a frugal living standard, but to take care that in the rest of their lifestyle and their whole household there should be nothing discordant with this office and not showing simplicity, zeal for God and contempt for vanities. The council wholly forbids them to try to improve the living of their relatives and household from church revenues, since the apostolic canons1 2 too forbid them to give to relatives the property of the church which is God’s; but if these are poor they may give to them as to other poor people but not divert or scatter church property for their sake. Indeed the holy council exhorts them with all its power to lay aside all earthly human affection towards brothers, nephews and relatives, for it has been a seedbed of many evils in the church. The 1 Council of Carthage IV (398), canon 15 (Msi 3, 952; Bruns 1, 143; see H-L 2, 102 ff.), that is canon 4 of Ancient statutes of the church (Munier, op. cit., 79). 2 Especially canon 38 (CSP 26-27; trans. Percival 596). 7S5 Concilium TnJennnum — I>·/$-/ i«v \essto X.W Quae veto de episcopis dicta sunt, eadem non solum in quibuscumque beneficia ecclesiastica, tam saecularia quam regularia, obtinentibus pro gradus sui conditione observari, sed et ad sanctae Romanae ecclesiae cardinales pertinere decernit, quorum consilio apud sanctissimum Roma­ num pontificem cum universalis ecclesiae administratio nitatur, nefas s videri potest, non iis etiam virtutum insignibus ac vivendi disciplina eos fulgere, quae merito omnium in se oculos convertant. Caput II Cogit temporum calamitas et invalescentium haeresum malitia, ut nihil sit praetermittendum, quod ad populorum aedificationem et catholicae fidei praesidium videatur posse pertinere. Praecipit igitur sancta synodus patriarchis, primatibus, archiepiscopis, episcopis et omnibus aliis, qui de iure vel consuetudine in concilio provinciali interesse debent, ut in ipsa prima synodo provinciali, post finem praesentis concilii habenda, ea omnia et singula, quae ab hac sancta synodo diffinita et statuta sunt, palam recipiant, necnon veram obedientiam summo Romano pontifici spondeant et profiteantur, simulque haereses omnes, a sacris canonibus et generalibus conciliis praesertimque ab hac eadem synodo damnatas, publice detestentur, et anathematizent. Idemque in posterum quicumque in patriarchas, primates, archiepiscopos episcoposque promovendi in prima synodo provinciali, in qua ipsi interfuerint, omnino observent. Quod si quis ex supradictis omnibus, quod absit, renuerit, episcopi com­ provinciales statim summum Romanum pontificem admonere sub poena divinae indignationis teneantur. Interimque ab eiusdem communione abstineant. Ceteri vero omnes, sive in praesenti sive in futurum beneficia ecclesiastica habituri, et qui in synodo dioecesana convenire debent: idem ut supra in ea synodo, quae primo quoque tempore celebrabitur, faciant et observent; alias secundum formam sacrorum canonum punian­ tur. Ad haec omnes ii, ad quos universitatum et studiorum generalium cura, visitatio et reformatio pertinet, diligenter curent, ut ab eisdem universitatibus canones et decreta huius sanctae synodi integre recipian­ tur, ad eorumque normam magistri, doctores et alii in eisdem universita­ tibus ea, quae catholicae fidei sunt, doceant et interpretentur, seque ad hoc institutum initio cuiuslibet anni solemni iuramento obstringant; sed et si aliqua alia in praedictis universitatibus correctione et reformatione digna fuerint, ab eisdem, ad quos spectat, pro religionis et disciplinae ecclesiasticae augmento emendentur et statuantur. Quae vero universita­ tes immediate summi Romani pontificis protectioni et visitationi sunt subiectae, has sua beatitudo per eius delegatos, eadem qua supra ratione et prout ei utilius visum fuerit, salubriter visitari et reformari curabit. 10 15 20 25 30 35 40 Caput III Quamvis excommunicationis gladius nervus sit ecclesiasticae disciplinae et ad continendos in officio populos valde salutaris: sobrie tamen magnaque circumspectione exercendus est, cum experientia doceat, si temere aut levibus ex rebus incutiatur, magis contemni quam formidari, et per- 45 Council of Trent — I545-IÎ63· Session 2i * 785 council decrees that what is here said about bishops should not only be observed according to their rank and condition by all who occupy church benefices, secular and regular, of any kind, but also apply to cardinals of the holy Roman church seeing that the administration of the universal church rests on their advice to the pope, and it would be a great wrong if they were not such shining examples of the same virtues and discipline of life as to turn the eyes of all deservedly towards them. Chapter 2 The disasters of the time and the aggressive growth of heresies demand that nothing should be left undone that can contribute to confirming peoples and supporting the catholic faith. Therefore the holy council enjoins on patriarchs, primates, archbishops, bishops and all others who are normally members of provincial councils by law or custom, that in the first provincial council held after the end of this council they should openly accept each and all of the decisions and instructions of this holy council, that they should vow and profess true obedience to the pope, and that they should publicly detest and anathema­ tize all the heresies condemned by the sacred canons and general councils especially this one. And that all henceforth who are appointed as patriarchs, primates, archbishops and bishops should in detail observe the same procedure at the first provincial council at which they are present. But if, which God forbid, anyone of all those mentioned refuses to do so, the bishops of the same province are bound under pain of divine wrath to inform the pope at once, and shall meanwhile abstain from communion with that person. All others who at present hold or shall in the future hold church benefices, and are obliged to meet in a diocesan synod, shall observe and do the same in the first synod that is held; otherwise they are to be punished according to the form of the sacred canons. In addition, all concerned with the care, visitation and reform of universities and places of general studies should carefully ensure that these universities accept in full the canons and decrees of this holy council, and that the masters, doctors and others in the same universities teach and interpret the catholic faith according to the directions of these canons and decrees, and that they bind themselves by oath to this obligation at the beginning of each year. And if any other matters need correction and reform in the same universities, let them be put right and regulated by those whose concern it is, for the furtherance of religion and church order. The pope will ensure through his delegates that the universities im­ mediately subject to his protection and visitation are visited and reformed to a healthy state in the same manner as above and as his judgment sees most fitting. Chapter 3 Although the sword of excommunication is the chief instrument of church discipline and of great effect in keeping the people to their duty, yet it is to be wielded with great reserve and caution, since experience teaches that if it is inflicted rashly or for trivial reasons, it is despised rather than feared and breeds 786 s 10 is μ as μ 35 Conalmm Truicntmum — IS4Ï-I563; Sema XXV niciem potius parere quam salutem. Quapropter excommunicationes illae, quae monitionibus praemissis ad finem revelationis, ut aiunt, aut pro deperditis seu subtractis rebus ferri solent, a nemine prorsus praeterquam ab episcopo decernantur, et tunc non alias, quam ex re non vulgari, causaque diligenter ac magna maturitate per episcopum examinata, quae eius animum moveat1; nec ad eas concedendas cuiusvis saecularis, etiam magistratus, auctoritate adducatur, sed totum hoc in eius arbitrio et con­ scientia sit positum, quando ipse pro re, loco, persona aut tempore eas decernendas esse iudicaverit. In causis vero iudicialibus mandatur omnibus iudicibus ecclesiasticis, cuiuscumque dignitatis exsistant, ut, quandocumque exsecutio realis vel personalis in qualibet parte iudicii propria auctoritate ab ipsis fieri poterit, abstineant se, tam in procedendo quam definiendo, a censuris ecclesiasticis seu interdicto; sed liceat eis, si expe­ dire videbitur, in causis civilibus, ad forum ecclesiasticum quomodolibet pertinentibus, contra quoscumque, etiam laicos, per muletas pecuniarias, quae locis piis ibi exsistentibus eo ipso, quod exactae fuerint, assignentur, seu per captionem pignorum, personarumque districtionem, per suos proprios aut alienos exsecutores faciendam, sive etiam per privationem beneficiorum aliaque iuris remedia procedere et causas diffinire. Quodsi exsecutio realis vel personalis adversus reos hac ratione fieri non poterit, sitque erga iudicem contumacia: tunc eos etiam anathematis mucrone arbitrio suo, praeter alias poenas, ferire poterit. In causis quoque cri­ minalibus, ubi exsecutio realis vel personalis, ut supra, fieri poterit, erit a censuris abstinendum; sed si dictae exsecutioni facile locus esse non pos­ sit, licebit iudici hoc spirituali gladio in delinquentes uti, si tamen delicti qualitas, praecedente bina saltem monitione, etiam per edictum, id postu­ let. Nefas autem sit saeculari cuilibet magistratui, prohibere ecclesiastico iudici, ne quem excommunicet, aut mandare, ut latam excommunicatio­ nem revocet, sub praetextu, quod contenta in praesenti decreto non sint observata: cum non ad saeculares, sed ad ecclesiasticos haec cognitio pertineat. Excommunicatus vero quicumque, si post legitimas monitiones non resipuerit, non solum ad sacramenta et communionem fidelium ac familiaritatem non recipiatur, sed, si obdurato animo censuris annexus in illis per annum insorduerit, etiam contra eum, tamquam de haeresi suspectum, procedi possit. Caput II' Contingit saepe in quibusdam ecclesiis, vel tam magnum missarum cele­ brandarum numerum ex variis defunctorum relictis impositum esse, ut illis pro singulis diebus a testatoribus praescriptis nequeat satisfieri; vel «ο eleemosynam huiusmodi pro illis celebrandis adeo tenuem esse, ut non facile inveniatur, qui velit huic se muneri subiicere, unde depereunt piae restantium voluntates, et eorum conscientias, ad quos praedicta spectant, onerandi occasio datur. Sancta synodus, cupiens, haec ad pios usus relicta, quo plenius et utilius potest, impleri: facultatem dat episco1 Cf. conc. Lat. IV, c. 47 (v. supra pp. 255-256). Council of Γrent — I 545-156J: StMion 25 * 786 disorder rather than salvation. Wherefore the excommunications imposed after repeated warnings to produce a disclosure (as it is called), or lost or alienated property, are never to be decreed except by a bishop, and then on no ordinary matter and only after such a case, which arouses his special concern, has been examined with great care and thoroughness1 ; nor should he be persuaded to use excommunication by the authority of any secular person, even a magistrate, but the whole matter must rest on his own judgment and conscience, when he personally judges for reasons of subject, place, person and time that excom­ munications should be decreed. All ecclesiastical judges are commanded, what­ ever their rank, in all judicial cases, whenever effective sentence against property or person can be carried out on their own authority in any part of their jurisdiction, to abstain both in conducting and concluding the case from eccle­ siastical censures or interdict; but, if it seems proper to them, in civil cases in any way belonging to the ecclesiastical forum, they may proceed against anyone, even laity, and determine cases, by monetary fines which by the very fact of their exaction must be assigned to pious places of the locality, or by the taking of pledges and distraint of persons to be carried out by their own executors or those of others, or even by the deprivation of benefices or other legal remedies. But if the carrying out of a sentence against property or persons is impossible through the contumacy of those guilty, then they may strike them with the sword of anathema in addition to other penalties, on their own judgment. In criminal cases, too, where execution of a sentence against property or persons is possible, as above, they must abstain from censures; but if it is not easy to see that the sentence is carried out, then the judge may use this spiritual weapon against delinquents, if the seriousness of the crime so requires and after at least two warnings, even by an edict, have been given. But it would be intolerable for any secular magistrate to prevent an ecclesiastical judge from excommunicating anyone, or order that an excommunication imposed should be revoked, on the grounds that the rulings of this present decree have not been observed: for cognisance of this belongs to ecclesiastical and not to secular judges. And if any excommunicated person has not recanted after the warnings laid down in law, he is not only to be barred from the sacraments and the fellowship and welcome of the faithful, but if he persists for a year in a rebellious spirit befouled by the toils of censures, then proceedings may be taken against him as a person suspect of heresy. Chapter 4 It may often come about that so great a number of masses to be celebrated has been imposed on some churches by the sums left by dead persons that the daily obligation to the wills of testators cannot be met; or that the alms left for their celebration is so meagre that no one can easily be found to undertake the task. Hence the pious provisions of testators are neglected and the consciences of those concerned with these duties are burdened. The holy council, desiring to honour the sums left for pious uses as fully and benefically as it can, gives power to bishops in the diocesan synod, and likewise to abbots and general superiors of ' Sec Lateran council IV, constitution 47 (see above pp. 255-256). 787 Cwtalùim TndentMHm - /54S-/56J. Stfuo VA V pis, ut in synodo dioecesana, itemque abbatibus et generalibus ordinum, ut in suis capitulis generalibus, re diligenter perspecta, possint pro sua conscientia in praedictis ecclesiis, quas hac provisione indigere cognove­ rint, statuere circa haec, quidquid magis ad Dei honorem et cultum atque ecclesiarum utilitatem viderint expedire1, ita tamen, ut eorum semper de- 5 functorum commemoratio fiat, qui pro suarum animarum salute legata ea ad pios usus reliquerunt. CabMt V Λ Ratio postulat, ut illis, quae bene constituta sunt, contrariis ordinationibus non detrahatur. Quando igitur ex beneficiorum quorumcumque erectione io seu fundatione aut aliis constitutionibus qualitates aliquae requiruntur, seu certa illis onera sunt iniuncta: in beneficiorum quorumcumque col­ latione seu in quacumque alia dispositione eis non derogetur. Idem in praebendis theologalibus, magistralibus, doctoralibus aut presbyteralibus, diaconalibus ac subdiaconalibus, quandocumque ita constituta fuerint, is observetur, ut eorum qualitatibus vel ordinibus nihil in ulla provisione detrahatur; et aliter facta provisio subreptitia censeatur. Capt VI Statuit sancta synodus, ut in omnibus ecclesiis cathedralibus et collegiatis decretum sub felicis recordationis Paulo III, quod incipit Capitula cathe*, draliitm observetur, non solum quando episcopus visitaverit, sed et quoties ex officio vel ad petitionem alicuius contra aliquem ex contentis in dicto decreto procedat, ita tamen, ut cum extra visitationem processerit, infrascripta omnia locum habeant, videlicet: ut capitulum initio cuiuslibet anni eligat ex capitulo duos, de quorum consilio et assensu episcopus vel eius vicarius tam in formando processum, quam in ceteris omnibus actibus usque ad finem causae inclusive, coram notario tamen ipsius episcopi et in eius domo aut consueto tribunali, procedere teneatur. Unum autem tantum sit utriusque votum, possitque alter episcopo accedere. Quodsi ambo ab episcopo discordes in aliquo actu seu interlocutoria vel diffinitiva sententia fuerint: tunc intra sex dierum spatium cum episcopo tertium eligant, et si in electione tertii etiam discordent, ad viciniorem episcopum electio devolvatur, et iuxta eam partem, cum qua tertius conveniet, articu­ lus, in quo erat discordia, terminetur; alias processus et inde secuta nulla sint nullosque producant iuris effectus. In criminibus tamen, ex incontinentia provenientibus, de qua in decreto de concubinariis3, et in atrocioribus delictis, depositionem aut degradationem requirentibus, ubi de fuga timetur, ne iudicium eludatur, et ideo opus sit personali detentione: possit initio solus episcopus ad summariam informationem et necessariam detentionem procedere, servato tamen in reliquis ordine praemisso. In omnibus autem casibus ea ratio habeatur, ut, iuxta qualitatem delicti ac personarum, delinquentes ipsi in loco decenti custodiantur. Episcopis praeterea ubique is honor tribuatur, qui eorum dignitati par est, eisque Cf. sess. XXII c. 6 de ref. (v. supra p. 739). 2 Sess. VI c. 4 de ref. (v. supra p. 683). Sess. XXIV c. 8 de ref. matr. (v. supra pp. 758-759). 20 25 30 35 to Council o/ Trent — I 545-1563: Session 25 * 787 orders in their general chapters, when the matter has been thoroughly consi­ dered, to make in the aforesaid churches whatever arrangements they can in conscience, as seems best to promote the honour and worship of God and the advantage of the churches1, but only so that some commemoration is always made of those of the dead who have left sums for the salvation of souls and for pious purposes. Chapter 5 Reason demands that sound arrangements should not be upset by contrary rulings. When, therefore, certain qualities are required or certain duties imposed by the establishment or foundation of certain benefices or other articles of government, then there must be no defaulting from them in the appointment to such benefices or in any other provision made. The same is to be observed with regard to prebends for theologians, masters, doctors or priests, deacons and subdeacons, so that no appointment is made that falls short of the qualities or holy orders required; any appointment made otherwise shall be considered fraudulent. Chapter 6 The holy council instructs that in all cathedral and collegiate churches there be observed the decree beginning Capitula cathedralium12 made under Paul III of happy memory, not only when the bishop makes his visitation but whenever, in virtue of his office or at the petition of someone, he proceeds against a person on the grounds of the contents of that decree. At the same time the council enjoins that when the bishop takes proceedings outside the time of visitation, all the following should take place: at the beginning of each year the chapter is to choose two of its members on whose advice and consent the bishop or his vicar is bound to proceed, both in instituting the process and in all other legal acts right to the end inclusive, but in the presence of the bishop’s notary and in his house or in the accustomed court. The two of them, however, shall have only one vote, and one of them may side with the bishop. But if both disagree with the bishop over any act or an interlocutory or definitive sentence: then within six days they and the bishop together should choose a third person, and if they disagree even over this choice it is to fall on the nearest bishop, and the matter over which they disagree is to be decided by the opinion of this third party; otherwise the whole process and its effects shall be null and it shall produce no legal results. In cases of crime arising from incontinence, treated in the decree on concubinage3, and in more heinous transgressions requiring deposition or degradation, where there is danger of flight and so there is need of personal detention lest judgment be eluded: the bishop alone may at the outset proceed to summary cognisance and necessary detention, but the aforesaid procedure is to be observed for the rest of the case. But in all cases consideration must be given that delinquents be kept in decent custody according to the nature of the offence and the quality of the persons. Bishops should on all occasions be accorded the honour their rank requires, and in choir and chapter and in processions and other public activities 1 See session 22, canon 6 on reform (see above p. 739). 2 Session 6, chapter 4 on reform (see above p. 683). ' Session 24, chapter 8 on the reform of matrimony (see above pp. 758-759). 788 s 10 is 20 t una/iMMi TndentuiHm — M45-7$h.t 5e.»<»i> ΛΑ I in choro et in capitulo, in processionibus et aliis actibus publicis sit prima sedes1, et locus, quem ipsi elegerint, et praecipua omnium rerum agen­ darum auctoritas. Qui si aliquid canonicis ad deliberandum proponant, nec de re ad suum vel suorum commodum spectante agatur: episcopi ipsi capitulum convocent, vota exquirant et iuxta ea concludant. Absente vero episcopo omnino hoc ab his de capitulo, ad quos de iure vel consuetudine spectat, perficiatur, nec ad id vicarius episcopi admittatur. Ceteris autem in rebus capituli iurisdictio et potestas, si qua eis competit, et bonorum administratio salva et intacta omnino relinquantur. Qui vero non obtinent dignitates nec sunt de capitulo, hi omnes in causis ecclesiasticis episcopo subiiciantur. Non obstantibus, quo ad supradicta, privilegiis, etiam ex fundatione competentibus, necnon consuetudinibus, etiam immemora­ bilibus, sententiis, iuramentis, concordiis, quae tantum suos obligent auctores; salvis tamen in omnibus privilegiis, quae universitatibus stil­ diorum generalium seu earum personis sunt concessa. Haec autem omnia et singula in iis ecclesiis locum non habeant, in quibus episcopi aut eorum vicarii ex constitutionibus vel privilegiis aut consuetudinibus sive con­ cordiis seu quocumque alio iure maiorem habent potestatem, auctori­ tatem ac iurisdictionem, quam praesenti decreto sit comprehensum; quibus sancta synodus derogare non intendit. Caput VII Cum in beneficiis ecclesiasticis ea, quae haereditariae successionis ima­ ginem referunt, sacris constitutionibus sint odiosa et patrum decretis contraria2: nemini in posterum accessus aut regressus, etiam de consensu, 25 ad beneficium ecclesiasticum cuiuscumque qualitatis concedatur, nec hactenus concessi suspendantur, extendantur aut transferantur. Hocque decretum in quibuscumque beneficiis ecclesiasticis, ac etiam cathedralibus ecclesiis, ac in quibuscumque personis, etiam cardinalatus honore fulgen­ tibus, locum habeat. In coadiutoriis quoque cum futura successione idem μ posthac observetur, ut nemini in quibuscumque beneficiis ecclesiasticis permittantur. Quodsi quando ecclesiae cathedralis aut monasterii urgens necessitas aut evidens utilitas postulet, praelato dari coadiutorem: is non alias cum futura successione detur, quam haec causa prius diligenter a sanctissimo Romano pontifice cognita, et qualitates omnes in illo con35 currere certum sit, quae a iure et decretis huius sanctae synodi3 in episco­ pis et praelatis requiruntur; alias concessiones super his factae surreptitiae esse censeantur. Caput VIII Admonet sancta synodus quoscumque ecclesiastica beneficia, saecularia «ο seu regularia, obtinentes, ut hospitalitatis officium, a sanctis patribus frequenter commendatum, quantum per eorum proventus licebit, prompte 1 Cf. Statuta ecclesiae antiqua c. 2 (Muniet, op. cit., 79). 3 Cf. cone. Lat. II c. 16 (v. supra p. 20Γ). ’ Cf. sess. Vil cc. 1 et 3 de ref., sess. XXII c. 2 de ref., sess. XXIV c. 1 de ref. (v. supra pp. 687, 733-734, 759-761). Council of Trent — ! 545-1563: Seuion 25 * 788 the first seat1 and place should be theirs at their choice, and the leading authority in conducting affairs. If they propose something to the canons for discussion, and the matter to be treated is not one concerning themselves or their welfare, the bishops should themselves convoke the chapter, ask for the votes and decide the matter in view of them. In the absence of the bishop this role is to be performed by those of the chapter to whom it falls by law or custom, and the bishop’s vicar does not take his place. In other matters, any jurisdiction and power the chapter may have, or administration of property, is to be left altogether preserved and intact. Any who do not hold dignities and are not in the chapter are all to be subject to the bishop in ecclesiastical cases. And all of the above is notwithstanding privileges even arising from foundation, or customs however immemorial, sentences, oaths, agreements which bind only their authors; but without prejudice in all matters to the privileges granted to univer­ sities of general studies or their personnel. And each and all of these instructions do not apply in those churches where bishops or their vicars, from constitutions or privileges or customs or agreements or by any other right, have greater power, authority and jurisdiction than is covered by this present decree; from these the holy council does not intend to derogate. Chapter 7 As anything that wears the appearance of hereditary succession to ecclesiastical benefices is offensive to the sacred constitutions and contrary to the decrees of the fathers2, in future no accession to or reversal of an ecclesiastical benefice shall be granted to anyone, even by consent, whatever his rank; nor are those hitherto granted to be suspended, extended or transferred. This decree applies to all ecclesiastical benefices, even in cathedral churches, and to all persons even those distinguished by the rank of cardinal. The same is to apply henceforth to coadjutorships with the right of succession, and no one is to be allowed them in any ecclesiastical benefice whatever. But if in some cathedral church or monas­ tery there arises an urgent need and evident benefit that a prelate should be given a coadjutor, this appointment should not be with right of succession unless the case has first been carefully considered by the pope and it is established that the person has all the qualifications required by law and the decrees of this council3 for bishops and prelates; any appointment of this kind made otherwise is to be considered fraudulent. Chapter 8 The holy council charges all occupying ecclesiastical benefices, secular and regular, constantly to exercise the duty of hospitality frequently praised by the holy fathers, with promptness and kindness in so far as their resources allow, 1 See Ancient statutes of the church, canon 2 (Munier, op. cit^ 79). See Lateran council II, canon 16 (see above p. 201). See session 7, chapters 1 and 3 on reform; session 22, chapter 2 on reform; session 24, canon 1 on reform (see above pp. 687, 733-734, 759-761). 789 Canobum Tniicntinum— Senii» \ \\ benigneque exercere assuescant, memores, eos qui hospitalitatem amant, Christum in hospitibus recipere1. Illis vero, qui hospitalia vulgo nuncu­ pata, seu alia pia loca, ad peregrinorum, infirmorum, senum pauperumve usum praecipue instituta, in commendam, administrationem aut quem­ cumque titulum, aut etiam ecclesiis suis unita, obtinent, vel si ecclesiae parochiales hospitalibus forte unitae aut in hospitalia erectae earumque patronis in administrationem concessae sint: praecipit omnino, ut impo­ situm illis onus officiumve administrent atque hospitalitatem, quam debent, ex fructibus ad id deputatis actu exerceant, iuxta constitutionem concilii Viennensis, alias in hac eadem synodo sub felicis recordationis Paulo III innovatam2, quae incipit Quia contingit3. Quodsi hospitalia haec ad certum peregrinorum aut infirmorum aut aliarum personarum genus suscipiendum fuerint instituta, nec in loco, ubi sunt dicta hospitalia, similes personae, aut perpaucae, reperiantur: mandat adhuc, ut fructus illorum in alium pium usum, qui eorum institutioni proximior sit ac, pro loco et tempore, utilior, convertantur, prout ordinario cum duobus de capitulo, qui rerum usu peritiores sint, per ipsum deligendis, magis expedire visum fuerit, nisi aliter forte, etiam in hunc eventum, in eorum fundatione aut institutione fuerit expressum, quo casu, quod ordinatum fuit, observari curet episcopus, aut, si id non possit, ipse, prout supra, utiliter provideat. Itaque si praedicti omnes et singuli, cuiuscumque ordinis vel religionis et dignitatis, etiam si laici fuerint, qui administra­ tionem hospitalium habent, non tamen regularibus subiecti, ubi viget regularis observantia: ab ordinario moniti, hospitalitatis munus, adhibitis omnibus, ad quae tenentur, necessariis, re ipsa obire cessaverint: non solum per ecclesiasticas censuras et alia iuris remedia ad id compelli possint, se etiam hospitalis ipsius administratione curave perpetuo privari possint, aliique eorum loco ab his, ad quos spectabit, substituantur, et praedicti nihilominus etiam ad fructuum restitutionem, quos contra ipsorum hospitalium institutionem perceperunt, quae nulla eis remissione aut compositione indulgeatur, in foro conscientiae teneantur. Nec ad­ ministratio seu gubernatio huiusmodi locorum uni et eidem personae ultra triennium deinceps committatur, nisi aliter in fundatione cautum reperiatur. Non obstante quoad omnia supradicta quacumque unione, exemptione et consuetudine in contrarium, etiam immemorabili, seu privilegiis aut induitis quibuscumque. 5 10 15 20 25 30 35 Capxt IX Sicuti legitima patronatuum iura4 tollere piasque fidelium voluntates in eorum institutione violare, aequum non est: sic etiam, ut hoc colore beneficia ecclesiastica in servitutem, quod a multis impudenter fit, redi- 40 gantur, non est permittendum. Ut igitur debita in omnibus ratio observe­ tur, decernit sancta synodus, ut titulus iuris patronatus sit ex fundatione 1 Cf. Mt 25, 35-36; Lc 24, 29-30. 1 Cf. sess. VII c. 15 de ref. (v. supra p. 689). 3 Conc. Vienn., c. [17] (v. supra pp. 374-376). 4 Cf. sess. XIV cc. 12 et 13 de ref., sess. XXIV c. 18 de ref. (v. supra pp. 718, 770 772). ( uuncti of Trent IS4S-1S63: Session 25 * 789 remembering that those who love hospitality receive Christ among their guests1. The council, however, commands those who hold in commendam, or the administration of or any title to, or even as united to their churches, what are commonly called hospices, or other pious institutions principally established lor the use of pilgrims, the sick, the old and the poor, or when parish churches are united to hospices or have been established as hospices and have their administration granted by the patrons: they are to discharge the task and duty laid on them and to give in practice the hospitality they owe from the revenues assigned for this purpose, according to the constitution of the council of Vienne, renewed at this present council on another occasion under Paul III1 23 , beginning Quia contingit5. But if hospices were founded to receive a particular kind of pilgrims or sick or other persons, and such persons are not to be found in the locality where the hospices are situated, or very few of them, the council nevertheless orders that their revenues should be diverted to another pious purpose as close to the original one as possible, and a more beneficial one in view of the time and place, as shall be decided to be most suitable by the ordinary' together with two of the chapter who are more experienced in such matters, chosen by him, unless other provision was made in their foundation and establishment, in which case the bishop will do his best to carry out what was laid down, or if unable to do so to make useful provision as above. And if each and all of the above persons, of whatever order and religious institute and rank they be, including laity, who administer hospices but are not subject to regulars fulfilling religious observance, have in fact ceased to exercise the duty of hospi­ tality, though provided with all that is necessary to meet their obligations, and though warned by the ordinary: then, not only may they be compelled to do so by ecclesiastical censures and other legal remedies, but they may be permanently deprived of the care of that hospice, and others put in their place by those concerned, and nevertheless be bound in conscience to restitution of revenues they have received contrary to the proper purpose of these hospices, without any remission or composition being allowed them. Nor should the administra­ tion or government of places of this kind henceforth be entrusted to one and the same person for more than three years, unless it is otherwise provided in its constitution. And all the above is notwithstanding any union, exemption and custom however immemorial to the contrary, or any privileges or induits whatsoever. Chapter 9 It would not be right to remove the legitimate rights of patronage4 and to ride roughshod over the pious desires of the faithful in making foundations. At the same time, ecclesiastical benefices cannot be allowed to be reduced to servitude because of this claim, as in fact happens at the hands of many shameless persons. To keep a reasonable balance in all things, therefore, the holy council decrees that the claim to right of patronage arises from foundation or endowment when 1 See Mt 25, 35-36; Lk 24, 29-30. 2 See session 7, chapter 15 on reform (see above p. 689). 3 Council of Vienne, decree [17] (see above pp. 374-376). 4 See session 14, canons 12 and 13 on reform; session 24, canon 18 on reform (see above pp. 718, 770, 772). 790 5 10 is μ 25 so 25 «o «s CondÜüfn Tniierttmurn — I Sessio \ \ V vel dotationc, qui ex authentico documento et aliis iure requisitis osten­ datur, sive etiam ex multiplicatis praesentationibus per antiquissimum temporis cursum, qui hominum memoriam excedat, aliasve secundum iuris dispositionem; in iis vero personis seu communitatibus vel universitatibus, in quibus id ius plerumque ex.usurpatione potius quaesitum prae­ sumi solet, plenior et exactior probatio ad docendum verum titulum requiratur, nec immemorabilis temporis probatio aliter eis suffragetur, quam si, praeter reliqua ad eam necessaria, praesentationes etiam con­ tinuatae, non minori saltem quam quinquaginta annorum spatio, quae omnes effectum sortitae sint, authenticis scripturis probentur. Reliqui patronatus omnes in beneficiis, tam saecularibus quam regularibus seu parochialibus, vel dignitatibus aut quibuscumque aliis beneficiis, in cathedrali vel collegiata ecclesia, seu facultates et privilegia concessa, tam in vim patronatus quam alio quocumque iure, nominandi, eligendi, praesentandi ad ea, cum vacant (exceptis patronatibus, super cathedralibus ecclesiis competentibus, et exceptis aliis, quae ad imperatorem et reges seu regna possidentes aliosque sublimes ac supremos principes, iura imperii in dominiis suis habentes, pertinent, et quae in favorem studiorum generalium concessa sunt): in totum prorsus abrogata et irrita, cum quasi possessione inde secuta, intelligantur; beneficiaque huiusmodi tamquam libera a suis collatoribus conferantur, ac provisiones huiusmodi plenum effectum consequantur. Ad haec liceat episcopo, praesentatos a patronis, si idonei non fuerint, repellere. Quodsi ad inferiores institutio pertineat: ab episcopo tamen, iuxta alias statuta ab hac sancta synodo, examinentur; alioquin institutio ab inferioribus facta irrita sit et inanis. Patroni autem beneficiorum cuiuscumque ordinis et dignitatis, etiam si communitates, universitates, collegia quaecumque clericorum vel laicorum exsistant, in perceptione fructuum, proventuum, obventionum quorumcumque bene­ ficiorum, etiam si vere de iure patronatus ipsorum ex fundatione et dotatione essent, nullatenus nullave causa vel occasione se ingerant, sed illos libere rectori seu beneficiato, non obstante etiam quacumque consuetu­ dine, distribuendos dimittant; nec dictum ius patronatus venditionis aut alio quocumque titulo in alios contra canonicas sanctiones transferre praesumant; si secus fecerint, excommunicationis et interdicti poenis subiiciantur et dicto iure patronatus ipso iure privati exsistant. Insuper accessiones, per viam unionis factae de beneficiis liberis ad ecclesias, iuris patronatui, etiam laicorum, subiectas, tam ad parochiales quam ad alia quaecumque beneficia, etiam simplicia, seu dignitates vel hospitalia, ita ut praedicta beneficia libera eiusdem naturae cum iis, quibuscum uniuntur, efficiantur atque sub iure patronatus constituantur: hae si nondum plenarium sortitae sunt effectum, vel deinceps ad cuiusvis instantiam fient, quacumque auctoritate, etiam apostolica, concessae fuerint: simul cum unionibus ipsis per subreptionem obtentae intelligan­ tur, non obstante quacumque in iis verborum forma seu derogatione, quae habeatur pro expressa; nec exsecutioni amplius demandentur, sed beneficia ipsa unita, cum vacaverint, libere ut antea conferantur. Quae vero a quadraginta annis citra factae, effectum et plenam incorporationem Council of Trent — 1545-1563: Session 25 * 790 this is proved by an authentic document and other legal requirements, or from repeated gifts over a long period of time which goes beyond living memory, or otherwise by legal enactment. In the case, however, of persons, or communities or universities, when the right may be assumed to have been acquired rather by usurpation, a fuller and more detailed proof is needed to establish a true claim; nor shall evidence of immemorial time suffice unless, in addition to other requirements, it is established by authentic documents that continuous gifts were made over a period of not less than fifty years and that these were all in fact delivered. All other patronage over benefices, both secular and regular or parochial, or over dignities or any other benefices in a cathedral or collegiate church, or faculties and privileges granted as a right of patronage or under any other title to nominate or choose or present to them when they fall vacant (except for patronage covering cathedral churches, and for other rights of patronage belonging to the emperor or kings or those possessing kingdoms and other mighty and supreme princes who have imperial rights over their domin­ ions, and those granted in favour of institutions of general studies): all of these are to be understood as abrogated and annulled together with any quasi­ possession following from them; and benefices of this kind may be conferred completely freely by those with power to confer them, and resulting appoint­ ments shall have their full effect. The bishop may reject unsuitable persons presented by patrons for these purposes. As far as appointments to lower offices are concerned, those presented must be examined by the bishop according to the enactments made elsewhere by this holy council; otherwise any appointment made by lower authority is null and void. Patrons of benefices, of whatever order or rank they may be, even if they are communities or universities, or colleges of clergy or laity of any kind, are for no reason or ground whatever to intervene in the receipt of incomes, revenues or subsidies of any benefices, even if their right of patronage is legally established by foundation or endowment; but they must leave these to be disbursed to the rector or incumbent, notwith­ standing any custom; nor may they presume to transfer the said right of patronage to anyone else by sale or claim, against the canonical sanctions; if they act otherwise they are to be subjected to the penalties of excommunication and interdict, and are automatically deprived of the said right of patronage. In addition, attachments made by way of union of free benefices to churches subject to the right of patronage, including that of laity, or to parish churches or to any other benefices, even simple ones, or dignities or hospices, such that the aforesaid free benefices take on the status of those to which they are attached and come under the right of patronage; all these, if they have not yet fully come into effect, or are made in the future at the instance of anyone and are granted by any authority whatever, even apostolic: all these together with the unions them­ selves are to be regarded as brought about by fraud, notwithstanding any form of words or derogation contained in them which is to be considered as express­ ed; nor are they any further to be put into execution, but the attached benefices once they fall vacant are to be freely conferred as before. Attachments made 791 (,.ιΐηαΙΐΗ’Ί Tndenttnitni — -/$63 .Se wo VW sunt consecutae1: hae nihilominus ab ordinariis, tamquam a sede apostolica delegatis, revideantur et examinentur, ac quae per subreptionem vel obreptionem obtentae fuerint, simul cum unionibus irritae declarentur, ac beneficia ipsa separentur et aliis conferantur. Similiter quoque patrona­ tus quicumque, in ecclesiis et quibuscumque aliis beneficiis, etiam digni- s tatibus, antea liberis, acquisiti a quadraginta annis citra, et in futurum acquirendi, seu ex augmento dotis, seu ex nova constructione, vel alia simili causa: etiam auctoritate sedis apostolicae ab eisdem ordinariis, uti delegatis, ut supra, qui nullius in his facultatibus aut privilegiis impedian­ tur, diligenter cognoscantur; et quos non repererint ob maxime evidentem 10 ecclesiae vel beneficii seu dignitatis necessitatem legitime constitutos esse: in totum revocent, atque beneficia huiusmodi, sine damno illa possiden­ tium, et restituto patronis eo, quod ab eis idcirco datum est, in pristinum libertatis statum reducant, non obstantibus privilegiis, constitutionibus et consuetudinibus, etiam immemorabilibus. 15 Caput X Quoniam ob malitiosam petentium suggestionem, et quandoque ob locorum longinquitatem personarum notitia, quibus causae mandantur, usque adeo haberi non potest, hincque interdum iudicibus non undequaque idoneis causae in partibus delegantur: statuit sancta synodus, in singulis conciliis provincialibus aut dioecesanis aliquot personas, quae qualitates habeant iuxta constitutionem Bonifatii VIII, quae incipit Statutum2·, et alioquin ad id aptas designari, ut praeter ordinarios locorum iis etiam posthac causae ecclesiasticae ac spirituales et ad forum eccle­ siasticum pertinentes in partibus delegandae committantur. Et si aliquem interim ex designatis mori contigerit, substituat ordinarius loci cum con­ silio capituli alium in eius locum usque ad futuram provincialem aut dioecesanam synodum, ita ut habeat quaeque dioecesis quatuor saltem aut etiam plures probatas personas ac ut supra qualificatas, quibus huius­ modi causae a quolibet legato vel nuntio atque etiam a sede apostolica committantur; alioquin post designationem factam, quam statim episcopi ad summum Romanum pontificem transmittant, delegationes quaecum­ que aliorum iudicum, aliis quam his factae, surreptitiae censeantur. Admonet dehinc sancta synodus tam ordinarios quam alios quoscumque iudices, ut terminandis causis quanta fieri poterit brevitate studeant3, ac litigatorum artibus, seu in litis contestatione, seu alia parte iudicii differenda, modis omnibus: aut termini praefixione, aut competenti alia ratione occurrant. 20 25 30 35 Caput XI Magnam ecclesiis perniciem afferre solet, cum earum bona repraesentata 40 pecunia in successorum praeiudicium aliis locantur. Omnes igitur hae locationes, si anticipatis solutionibus fient, nullatenus in praeiudicium successorum validae intelligantur, quocumque induito aut privilegio non 1 Cf. sess. VII c. 6 de ref. (v. supra p. 688). * c. 11 I 3 in P75 (Fr 2, 941 sq.). ’ Cf. sess. XXIV c. 20 de ref. (v. supra pp. 772-773). ( οιιπιιΙ off rent - 1545-1563 Setston 25 * 791 forty years ago or less, which have achieved their effect and full incorporation1, are nevertheless to be reconsidered and examined by the ordinaries, as delegates of the apostolic see, and any acquired by fraud or evasion are to be declared invalid together with the unions in question; the benefices themselves are to be separated off and conferred on others. Similarly all patronage over churches and any other free benefices, even dignities, which have been acquired within the last forty years, or are due to be acquired in the future, either by increase of endowment or by new building or for any other similar reason, are to be carefully examined by the same ordinaries, even with the authority of the apostolic see and acting as its delegates, as above, and they are not to be obstructed by the faculties or privileges of anyone; and they will wholly revoke any they find were not legitimately established for the quite evident need of the church or benefice or dignity; and they should restore such benefices to their original state of freedom, without loss to the incumbents and after restoring to the patrons whatever was given by them for this purpose, notwithstanding privileges, constitutions and customs however immemorial. Chapter 10 Sometimes because of evilly intended suggestion on the part of plaintiffs, and sometimes because of the remoteness of places, it has hitherto been impossible to have adequate information about persons to whom local cases are entrusted, and as a result cases between parties are sometimes entrusted to persons not altogether suitable. Hence the holy council decrees that in all provincial or diocesan synods a certain number of persons should be designated having the qualities laid down in the constitution of Boniface VIII beginning Statutum~ and in other respects suitable, so that henceforth in addition to local ordinaries they too may be entrusted with hearing local cases that are ecclesiastical and spiritual and belong to ecclesiastical jurisdiction. If one of the designated persons dies, the local ordinary on the advice of his chapter is to appoint another person to take his place until the next provincial or diocesan synod, so that each diocese has four or more approved persons who are qualified as above, to whom cases can be entrusted by any legate or nuncio and even by the apostolic see; and as soon as the designation has been made, of which bishops should at once notify the pope, all delegations of other judges made apart from these are to be considered fraudulent. The holy council henceforth charges both ordinaries and all other judges to make efforts to bring cases to conclusion with all possible speed1 23, and to counter the tricks of litigants whether in disputing the law or in using all means to postpone sentence, cither by fixing a term or by some other suitable means. Chapter I1 It usually brings great damage to churches when their goods are leased to others for a present sum of money, to the prejudice of successors. Therefore all such leasings, if the payments are made in advance, are to be regarded as wholly invalid in their obligation on successors, notwithstanding any privilege or 1 See session 7, chapter 6 on reform (see above p. 688). 2 Ch. 11 I 3 Sext (Fr 2, 941 if.). 5 See session 24, canon 20 on reform (see above pp. 772-773). 792 Concilium Tndentmum — /WÎ-/56J.· Seuw ΛΛ V obstante1. Ncc huiusmodi locationes in Romana curia vel extra earn confirmentur. Non liceat etiam, iurisdictiones ecclesiasticas seu facultates, nominandi aut deputandi vicarios in spiritualibus, locare2, nec conductori­ bus, per se aut alios ea exercere; aliterque concessiones, etiam a sede 5 apostolica, factae, surreptitiae censeantur. Locationes vero rerum eccle­ siasticarum, etiam auctoritate apostolica confirmatas, sancta synodus irri­ tas decernit, quas a triginta annis citra ad longum tempus, seu, ut in nonnullis partibus, ad viginti novem seu bis viginti novem annos vocant factas: synodus provincialis, vel deputandi ab ea in damnum ecclesiae et 10 contra canonicas sanctiones contractas fuisse iudicabunt. Caput XII Non sunt ferendi, qui variis artibus decimas ecclesiis obvenientes sub­ trahere moliuntur, aut qui ab aliis solvendas temere occupant et in rem suam vertunt, cum decimarum solutio debita sit Deo, et qui eas dare is noluerint aut dantes impediunt, res alienas invadant3. Praecipit igitur sancta synodus omnibus, cuiuscumque gradus et conditionis sint, ad quos decimarum solutio spectat, ut eas, ad quas de iure tenentur, in posterum cathedrali aut quibuscumque aliis ecclesiis vel personis, quibus legitime debentur, integre persolvant. Qui vero eas aut subtrahunt aut io impediunt, excommunicentur, nec ab hoc crimine, nisi plena restitutione secuta, absolvantur *. Hortatur dehinc omnes et singulos pro Christiana charitate debitoque erga pastores suos munere, ut de bonis sibi a Deo collaris episcopis et parochis, qui tenuioribus praesunt ecclesiis, large subvenire ad Dei laudem atque ad pastorum suorum, qui pro eis invigi25 lant5, dignitatem tuendam non graventur. Caput XIII Decernit sancta synodus, ut quibuscumque in locis iam ante annos quadraginta, quarta®, quae funeralium dicitur, cathedrali aut parochiali ecclesiae solita esset persolvi, ac postea fuerit ex quocumque privilegio 30 aliis, monasteriis, hospitalibus aut quibuscumque locis piis concessa: eadem posthac integro iure et eadem portione, quae antea solebat, cathedrali seu parochiali ecclesiae persolvatur; non obstantibus conces­ sionibus, gratiis, privilegiis, etiam Mari Magno1 nuncupatis, aut aliis quibuscumque. “ Caput XIV Quam turpe ac clericorum nomine, qui se divino cultui addixerunt, sit indignum, in impudicitiae sordibus immundoque concubinatu versari: satis res ipsa communi fidelium omnium offensione summoque clericalis militiae dedecore testatur. Ut igitur ad eam, quam decet, continentiam ac 1 1 1 ‘ • Cf. Cf. Cf. Cf. Cf. c.6C. X q.2 (Ft 1, 638). cone. Lat. III, c. 15 (v. supra p. 219). Ex 22, 29; Lv 27, 30; Nm 18, 21-22 et alia multa etiam ex patribus et iure. c. 5 C. XVI q. 7 (Fr 1, 801). * Cf. Heb 13,17. c. 8 X. III 28 (Fr 2, 551). 7 Vide supra p. 638 η. 1. Council of Trent — 1545 -156}: Session 25 * 792 induit1. Nor shall such leasings be ratified in the Roman curia or out of it. Nor is it lawful to hire out ecclesiastical jurisdiction or the power of nominating or designating substitutes in spiritual matters1 23 , nor for the lessees to exercise such powers personally or through others; all grants to the contrary, even by the apostolic see, are to be regarded as fraudulent. And the holy council decrees to be null all leasings of ecclesiastical property, even those confirmed by apostolic authority, made within the last thirty years on a long term basis or, as happens in some areas, for twenty-nine or twice twenty-nine years, which the provincial synod or persons deputed by it shall judge to have been contracted to the loss of the church and against canonical sanctions. Chapter 12 They are not to be tolerated who by various obstructive devices contrive to withdraw tithes from churches, or who brazenly lay held of tithes paid by others and annex them, since the payment of tithes is due to God, and those who refuse to pay them or prevent others from doing so are purloining the property of others '. The holy council therefore orders all, of whatever rank and condition they may be, who are concerned with the payment of tithes, to pay henceforth those to which they are bound in law, in their entirety, to the cathedral or any other churches or persons to whom they are lawfully owed. Those who either subtract them or obstruct them are to be excommunicated and not absolved from that guilt until they have made full restitution4. The council further exhorts each and all, for the sake of Christian love and their due obligation to their pastors, not to cavil at giving generous help from the goods granted them by God to bishops and parish priests of poor churches, to the praise of God and the preservation of the status of the pastors who watch over them5. Chapter 13 The holy synod decrees that wherever it has been customary for forty years or more for what is called the quarter6 for funerals to be paid to the cathedral or parish church, and whenever the same right is in future granted by any privilege to monasteries, hospices or any other pious institutions of any kind: henceforth the same shall be paid to the cathedral or parish church as heretofore, under the same right and in the same proportion; notwithstanding any grants, favours or privileges, even those named in Mare Magnum', or other contrary consider­ ations. Chapter 14 How base a thing it is and unworthy of the name of clerics, who have dedicated themselves to divine worship, to live in the mire of unchastity and the uncleanli­ ness of concubinage, that state declares clearly enough of itself, with its general offence to all the faithful and its great dishonour to the ranks of the clergy. Therefore, to recall ministers of the church to the continence and purity of life 1 2 3 4 6 See See See See See ch. 6 C. X q. 2 (Fr 1, 638). Lateran council III, canon 15 (see above p. 219). Ex 22, 29; Lv 27, 30; Nm 18, 21-22; and many other places in the fathers and in the law. ch. 5 C. XVI q. 7 (Fr 1, 801). 5 See Heb 13, 17. ch. 8 Decretals III 28 (Fr 2, 551). 7 See above p. 638 n. 1. 793 C&nalwn Γηden tin urn — tW-!i63 Semo Λ AV vitae integritatem ministri ecclesiae revocentur, populusque hinc eos magis discat revereri, quo illos vita honestiores cognoverit: prohibet sancta synodus quibuscumque clericis, ne concubinas aut alias mulieres, de quibus possit haberi suspicio, in domo vel extra detinere, aut cum iis ullam consuetudinem habere audeant. Alioquin poenis, a sacris canonibus1 vel statutis ecclesiarum impositis, puniantur. Quodsi, a superioribus moniti, ab iis se non abstinuerint: tertia parte fructuum, obventionum ac proventuum beneficiorum suorum quorumcumque et pensionum ipso facto sint privati, quae fabricae ecclesiae aut alteri pio loco, arbitrio episcopi, applicetur. Sin vero, in delicto eodem cum eadem vel alia femina perseverantes, secundae monitioni adhuc non paruerint: non tantum fructus omnes ac proventus suorum beneficiorum et pensiones eo ipso amittant, qui praedictis locis applicentur, sed etiam a beneficiorum ipsorum administratione, quoad ordinarius, etiam uti sedis apostolicae delegatus, arbitrabitur, suspendantur. Et si ita suspensi nihilominus eas non expellant, aut cum iis etiam versentur: tunc beneficiis, portionibus ac officiis et pensionibus quibuscumque ecclesiasticis perpetuo priventur, atque inhabiles ac indigni quibuscumque honoribus, dignitatibus, bene­ ficiis ac officiis in posterum reddantur, donec post manifestam vitae emendationem ab eorum superioribus cum iis ex causa visum fuerit dispensandum. Sed si, postquam eas semel dimiserint, intermissum con­ sortium repetere, aut alias huiusmodi scandalosas mulieres sibi adiungere ausi fuerint: praeter praedictas poenas excommunicationis gladio plec­ tantur, nec quaevis appellatio aut exemptio praedictam exsecutionem impediat aut suspendat. Supradictorumque omnium cognitio non ad archidiaconos nec decanos aut alios inferiores, sed ad episcopos ipsos pertineat, qui sine strepitu et figura iudicii, et sola facti veritate inspecta, procedere possint. Clerici vero beneficia ecclesiastica aut pensiones non habentes, iuxta delicti et contumaciae perseverantiam et qualitatem ab ipso episcopo carceris poena, suspensione ab ordine, ac inhabilitate ad beneficia obtinenda, aliisve modis iuxta sacros canones puniantur. Episcopi quoque (quod absit), si ab huiusmodi crimine non abstinuerint et, a synodo provinciali admoniti, se non emendaverint: ipso facto sint suspensi, et, si perseverent, etiam ad sanctissimum Romanum pontificem ab eadem synodo deferantur, qui pro qualitate culpae, etiam per privationem, si opus erit, in eos animadvertat. s 10 15 20 25 30 35 Caput XV Ut paternae incontinentiae memoria a locis Deo consecratis, quos maxime puritas sanctitasque decet, longissime arceatur: non liceat filiis clericorum, qui non ex legitimo nati sunt matrimonio, in ecclesiis, ubi eorum patres 40 benefiçium aliquod ecclesiasticum habent aut habuerunt, quodeumque, etiam dissimile, beneficium obtinere, nec in dictis ecclesiis quoquo modo ministrare, nec pensiones super fructibus beneficiorum, quae parentes eorum obtinent vel alias obtinuerunt, habere2. Quodsi in praesenti pater 1 Cf. praesertim cc. 1-10 X. IU 2 (Fr 2, 454-458). ’ Cf. tot. tit. 17 X. I (Fr 2,135-141). Council of Trent— 1545-1563: Session 25 * 793 which befits them, and to enable the people to respect them the more that it sees their standards of life are high, the holy council forbids clerics of all kinds to keep concubines in or outside their houses, or other women about whom suspicion might arise, or to consort with them at all in a brazen fashion. Otherwise they are to be punished with the penalties imposed by the sacred canons1 or the decrees of the church. If after being warned by superiors they still have such relationships, they are automatically to be deprived of a third of the revenues, subsidies and allowances of all their benefices and pensions of any kind, and these are to be applied to the church treasury or some other pious institution at the bishop’s discretion. If they persevere in the same sin with the same or another woman, and pay no heed to a second warning, not only shall they thereby lose all income and revenues from their benefices and all pensions, which are to be applied to the above causes, but also they are to be suspended from the administration of their benefices as long as the bishop, acting even as delegate of the apostolic see, shall think fit. If even when suspended they do not cast them out, or even return to them, they are to be deprived permanently of all ecclesiastical benefices, shares, offices and pensions of any kind, and are made incapable and unworthy of holding any rank, dignity, benefice and office in the future until such time as, after a clear reformation of life, their superiors see fit for a good reason to dispense them from these impediments. But if, after sending the woman away, they are so bold as to resume the interrupted relationship or to attach other such women of low reputation to them, then in addition to the previous penalties they are to be struck by the sword of excommunication, nor is any appeal or exemption to prevent or postpone the carrying out of this sentence. Cognisance of all the above cases does not belong to archdeacons or deans or any other lesser officials, but to the bishops alone, who may proceed without the clamour and publicity of a judicial process and solely on examina­ tion of the true facts. Clerics who have no benefices or pensions may, according to the quality of their fault and their perseverance in contumacy, be punished by the bishop by imprisonment, suspension from holy orders, inability to hold benefices, and in other ways according to the sacred canons. If bishops too (which God forbid) do not abstain from this sin but persevere in it even after warning by the provincial synod, they are automatically suspended; if they still persevere, they are to be reported by the same synod to the pope, who will take measures against them in view of the extent of their guilt, even by depriving them of office if need be. Chapter /5 As the memory of a father’s sin should be kept away from places consecrated to God, where purity and holiness are most in place, the sons of clerics who are not born of lawful wedlock may not themselves hold any benefice, even a dissimilar one, in churches where their fathers occupy or previously occupied any eccle­ siastical benefice, nor serve in those churches in any way, nor hold pensions from the revenues of benefices which their fathers occupy or have occupied elsewhere1 2. But if at the present time father and son are discovered to occupy 1 See especially chs. 1-10 Decretals III 2 (Fr 2, 454-458). 2 See all of tit. 17 Decretals I (Fr 2, 135-141). 794 5 10 15 20 25 Conciliem Tridentinem — IW-I .Semo \.X\ et filius in eadem ecclesia beneficia obtinere reperiantur: cogatur filius, suum beneficium resignare aut cum alio permutare extra ecclesiam, intra trium mensium spatium; alias ipso iure privatus exsistat, et super iis quaecumque dispensatio surreptitia censeatur. Ad haec reciprocae resignationes, si quae posthac a parentibus clericis in favorem filiorum fient, ut alter alterius beneficium consequatur, in fraudem huius decreti et canonicarum sanctionum factae omnino censeantur, nec collationes, secutae vigore huiusmodi resignationum seu aliarum quarumcumque, quae in fraudem factae fuerint, ipsis clericorum filiis suffragentur. Capet XVI Statuit sancta synodus, ut ecclesiastica beneficia saecularia, quocumque nomine appellentur, quae curam animarum ex primaeva eorum institu­ tione aut aliter quomodocumque retinent, illa deinceps in simplex bene­ ficium, etiam assignata vicario perpetuo congrua portione, non conver­ tantur. Non obstantibus quibuscumque gratiis, quae suum plenarium effectum non sunt consecutae. In iis vero, in quibus contra earum institu­ tionem seu fundationem cura animarum in vicarium perpetuum translata est, etiam si in hoc statu ab immemorabili tempore reperiantur, si congrua portio fructuum vicario ecclesiae, quocumque nomine is appelletur, non fuerit assignata: ea quamprimum et ad minus intra annum a fine praesentis concilii, arbitrio ordinarii, iuxta formam decreti sub felicis recordationis Paulo III1 assignetur. Quodsi id commode fieri non possit, aut intra dictum terminum factum non erit: cum primum per cessum vel decessum vicarii seu rectoris, aut quomodolibet alterum eorum vacaverit: bene­ ficium curam animarum recipiat, ac vicariae nomen cesset, et in antiquum statum restituatur. Capet XVII Μ 35 40 Non potest sancta synodus non graviter dolere, audiens, episcopos aliquos, sui status oblitos, pontificiam dignitatem non leviter dehonestare, qui cum regum ministris, regulis et baronibus, in ecclesia et extra, indecenti quadam demissione se gerunt et, veluti inferiores ministri altaris, nimis indigne non solum loco cedunt, sed etiam personaliter illis inserviunt. Quare haec et similia detestans, sancta synodus sacros canones omnes conciliaque generalia atque alias apostolicas sanctiones, ad dignitatis episcopalis decorum et gravitatem pertinentes, renovando praecipit, ut ab huiusmodi in posterum episcopi se abstineant, mandans eisdem, ut, tam in ecclesia quam foris suum gradum et ordinem prae oculis habentes, ubique se patres et pastores esse meminerint; reliquis vero, tam princi­ pibus quam ceteris omnibus, ut eos paterno honore ac debita reverentia prosequantur. Caput XVIII Sicuti publice expedit, legis vinculum quandoque relaxare, ut plenius evenientibus casibus et necessitatibus pro communi utilitate satisfiat: sic 1 Sess. VII c. 7 de ref. (v. supra p. 688). Council of Trent — 1545 1563: Session 25 * 794 benefices in the same church, the son should be compelled to resign his benefice or to exchange it with another outside that church within three months; other­ wise he is automatically deprived of it and any dispensation in the matter is to be considered fraudulent. In addition, if any reciprocal resignations made by clerics in favour of their sons henceforth occur, whereby each acquires the benefice of the other, they are to be held as made wholly in deceit of this decree and of canonical rules, nor shall any collations subsequently made in virtue of such resignations or of any others made in evasion of the law be valid for the said sons of clerics. Chapter 16 The holy council enacts that secular ecclesiastical benefices, by whatever name they are called, which retain the care of souls from their original foundation or on any other grounds, are henceforth not to be turned into simple benefices, even by the assigning of a fair share to a perpetual vicar. This is notwithstanding any concessions whatever which have not come fully into effect. In cases where the care of souls has in fact been transferred to a vicar, contrary to their establishment or foundation, even if found to have been in this state from immemorial time, if a fair share of the revenues has not in fact been assigned to the vicar of the church, by whatever name he is called, such a share is to be assigned as soon as possible and at least within a year of the ending of this council, as the ordinary shall see fit, according to the form of the decree passed under Paul III1 of happy memory. But if this cannot reasonably be done, or has not been done within the stated time, then as soon as a vacancy occurs by the resignation or decease of the vicar or rector, or one falls vacant by any manner, the benefice is to receive the care of souls and the vicariate be extinguished, so that matters return to their original state. Chapter 17 The holy council can only be deeply saddened on hearing that some bishops forget their standing and seriously dishonour pontifical dignity in that they behave with unfitting subservience towards royal ministers, rulers and barons, in church and out of it, and, as if they themselves were lowly altar servers, not only give them an undeserved precedence but even act personally as their servants. Taking great exception to this, the holy council renews all the sacred canons, general councils and other apostolic instructions pertaining to the decorum and importance of the episcopal dignity, and orders bishops to refrain from such conduct in future, bidding them remember that on all occasions they are fathers and shepherds, and to have regard to their rank and holy order both in church and outside it. And it charges others, both princes and all else, to treat them with the honour and respect due to fathers. Chapter 18 Just as it is of public benefit to relax the rigidity of the law on occasion, to do fuller justice to emerging circumstances and needs for the common good; so to 1 Session 7, chapter 7 on reform (see above p. 688). 795 CcncilÎMm Truientinum - /$·/< St‘>5/« .VA V frequentius legem solvere exemploque potius quam certo personarum rerumque delectu petentibus indulgere, nihil aliud est, quam unicuique ad leges transgrediendas aditum aperire. Quapropter sciant universi, sacra­ tissimos canones exacte ab omnibus et, quoad eius fieri poterit, indistincte observandos. Quodsi urgens tustaque ratio et maior quandoque utilitas s postulaverit, cum aliquibus dispensandum esse : id causa cognita ac summa maturitate atque gratis a quibuscumque, ad quos dispensatio pertinebit, erit praestandum; aliterque facta dispensatio surreptitia censeatur. Caput XIX Detestabilis duellorum usus, fabricante diabolo introductus, ut cruenta jo corporum morte animarum etiam perniciem lucretur: ex christiano orbe penitus exterminetur1. Imperator, reges, duces, principes, marchiones, comites et quocumque alio nomine domini temporales, qui locum ad monomachiam in terris suis inter christianos concesserint: eo ipso sint excommunicati, ac iurisdictione et dominio civitatis, castri aut loci, in is quo vel-apud quem duellum heri permiserint, quod ab ecclesia obtinent, privati intelligantur, et, si feudalia sint, directis dominis statim acquiran­ tur. Qui vero pugnam commiserint, et qui eorum patrini vocantur: ex­ communicationis ac omnium bonorum suorum proscriptionis ac per­ petuae infamiae poenam incurrant, et ut homicidae iuxta sacros canones 20 puniri debeant, et, si in ipso conflictu decesserint, perpetuo careant eccle­ siastica sepultura. Illi etiam, qui consilium in causa duelli, tam in iure quam facto, dederint aut alia quacumque ratione ad id quemquam suase­ rint, necnon spectatores excommunicationis ac perpetuae maledictionis vinculo teneantur. Non obstante quocumque privilegio seu prava con- 25 suetudine, etiam immemorabili. Caput XX Cupiens sancta synodus, ecclesiasticam disciplinam in christiano populo non solum restitui, sed etiam perpetuo sarctam tectam a quibuscumque impedimentis conservari: praeter ea, quae de ecclesiasticis personis con- 30 stituit, saeculares quoque principes officii sui admonendos esse censuit, confidens, eos, ut catholicos, quos Deus sanctae fidei ecclesiaeque pro­ tectores esse voluit, ius suum ecclesiae restitui, non tantum esse con­ cessuros, sed etiam subditos suos omnes ad debitam erga clerum, parochos et superiores ordines reverentiam revocaturos, nec permissuros, ut offi- 35 ciales aut inferiores magistratus ecclesiae et personarum ecclesiasticarum immunitatem, Dei ordinatione et canonicis sanctionibus constitutam, aliquo cupiditatis studio seu inconsideratione aliqua violent, sed una cum ipsis principibus debitam sacris summorum pontificum et conciliorum constitutionibus observantiam praestent. Decernit itaque et praecipit, 40 sacros canones et concilia generalia omnia, necnon alias apostolicas sanctiones, in favorem ecclesiasticarum personarum, libertatis ecclesiasti­ cae et contra eius violatores editas, quae omnia praesenti etiam decreto 1 Cf. cone. Lat. III c. 20 (v. supra p. 221). Council of Trent — 1545 - J 563: Scinon 25 * 795 set aside the law too often, and to give in to requests by reason of precedent rather than by careful discernment of persons and conditions, is nothing other than to open the door to everyone to transgress the law. Wherefore all must recognise that the most sacred canons are to be observed exactly by all, and as far as possible without distinction of persons. Dispensations may be given in some cases, when pressing and good reasons and an occasional greater good so demand; they are to be given after the case has been examined, with great wisdom and free of charge, by those who have the power of dispensation; any dispensation granted otherwise is to be regarded as fraudulent. Chapter 19 The detestable practice of duelling, brought in at the instigation of the devil to ensure that through bloody bodily death he might also secure the destruction of souls, must be wholly wiped off the Christian world1. The emperor, kings, dukes, princes, marquises, counts and temporal lords under any other title, who appoint a place in their lands for single combat between Christians, are by that very fact excommunicated, and deprived of the jurisdiction and dominion they have obtained from the church over the city, castle or site in which or at which they have allowed a duel to take place, and these rights if they are feudal are at once acquired by their immediate overlords. Those who engage in a duel, and those called their seconds, are to incur the penalty of excommunication and the sequestration of all their property and permanent infamy, and they should be punished as murderers according to the sacred canons, and if they die in the engagement they are to be permanently deprived of ecclesiastical burial. Those, too, who give advice in law and in fact in a case of duelling, or in any other way persuade anyone to this course, and all spectators, are to be bound by excom­ munication and perpetual malediction. This is notwithstanding any privilege or evil custom however immemorial. Chapter 20 The holy council desires church discipline not only to be restored among the Christian people but also to be perpetually protected and preserved safe from all obstructions. Hence, over and above its rulings about ecclesiastical persons, it has thought it right to warn secular princes too of their responsibility, trusting that they, as Catholics whom God has wished to be protectors of the holy faith and of the church, will not merely allow a restoration of the church’s law, but will also recall their subjects to due reverence towards the clergy, both parish priests and those in higher ranks; and will not allow officials and magistrates of lesser degree to violate the immunity of the church and of ecclesiastical persons, which has been established by the ordinance of God and canonical rulings, for any motive of greed or by any act of contempt; but will see that together with the princes themselves they give due observance to the sacred constitutions of popes and councils. It therefore decrees and commands that the sacred canons and all general councils together with other apostolic rulings, that have been published in favour of ecclesiastical persons and the freedom of the church and against their violaters, all of which it renews by this present decree, be rigorously 1 See Lateran council III, canon 20 (see above p. 221). 796 Coxalium Tridentinum — IW-I56J: Sessio A'A’V’ innovat, exacte ab omnibus observari debere. Proptereaque admonet imperatorem, reges, res publicas, principes et omnes et singulos, cuius­ cumque status et dignitatis exstiterint, ut, quo largius ·:· nis temporalibus atque in alios potestate sunt ornati, eo sanctius, quae ecclesiastici iuris sunt, tamquam Dei praecipua eiusque patrocinio tecta, venerentur, nec ab ullis baronibus, domicellis, rectoribus aliisve dominis temporalibus seu magistratibus, maximeque ministris ipsorum principum, laedi patiantur, sed severe in eos, qui illius libertatem, immunitatem atque iurisdictionem impediunt, animadvertant; quibus etiam ipsimet exemplo ad pietatem, ίο religionem ecclesiarumque protectionem exsistant, imitantes anteriores optimos religiosissimosque principes, qui res ecclesiae sua in primis auctoritate ac munificentia auxerunt, nedum ab aliorum iniuria vindica­ runt. Adeoque ea in re quisque officium suum sedulo praestet, quo cultus divinus devote exerceri, et praelati ceterique clerici in residentiis et officiis suis quieti et sine impedimentis, cum fructu et aedificatione populi, per­ manere valeant. Ca^t XXI Postremo sancta synodus omnia et singula, sub quibuscumque clausulis et verbis, quae de morum reformatione atque ecclesiastica disciplina, tam 20 sub felicis recordationis Paulo III ac Iulio III quam sub sanctissimo Pio IV pontificibus maximis in hoc sacro concilio statuta sunt, declarat, ita decreta fuisse, ut in his salva semper auctoritas sedis apostolicae et sit et esse intelligatur. Decretum de prosequenda sessione in subsequentem diem 25 Cum ea omnia, quae in praesenti sessione tractanda erant, quia hora tarda est, commode expediri non possint, propterea iuxta id, quod in generali congregatione a patribus statutum fuit, ea, quae supersunt, in diem crastinam, hanc eandem sessionem continuando, differuntur. DECRETA PUBLICATA DIE SECUNDA SESSIONIS 3o De indulgentiis Cum potestas conferendi indulgentias a Christo ecclesiae concessa sit, atque huiusmodi potestate divinitus sibi tradita antiquissimis etiam tempo­ ribus illa usa fuerit: sacrosancta synodus indulgentiarum usum, christiano populo maxime salutarem et sacrorum conciliorum auctoritate probatum, 35 in ecclesia retinendum esse docet et praecipit, eosque anathemate damnat, qui aut inutiles esse asserunt, vel eas concedendi in ecclesia potestatem esse negant. In his tamen concedendis moderationem, iuxta veterem et probatam in ecclesia consuetudinem, adhiberi cupit, ne nimia facilitate ecclesiastica disciplina enervetur. Abusus vero, qui in his irrepserunt *o ct quorum occasione insigne hoc indulgentiarum nomen ab haereticis blasphematur, emendatos et correctos cupiens: praesenti decreto genera- Council of Trent - - 1545-1563: Seaton 25 * 796 observed by all. Wherefore it also charges the emperor, kings, republics, princes and each and all of whatever rank and dignity they may be, that the more amply they are endowed with temporal goods and with power over others, the more devoutly they should revere what is of ecclesiastical right, as the special care of God and protected by his patronage; and not allow them to be damaged by any barons, squires, stewards, rulers or other temporal lords or magistrates, and particularly by servants of these princes themselves; but severely punish any who obstruct the church’s freedom, immunity and jurisdiction; and to all of these may they themselves be a model of devotion, religious practice and protection of the churches, in imitation of the best and most religious of their predecessors as princes, who were the first to advance the good estate of the church by their authority and generosity, as indeed to avenge it of the injury caused by others. May each do his duty in this matter with exactness, so that divine worship is devoutly conducted, and prelates and other clergy are allowed to continue at peace and without obstacles in their residences and at their tasks, to the great profit and edification of the people. Chapter 21 Finally the holy council declares that each and every matter that has been laid down in this council about reformation of conduct and ecclesiastical discipline, in whatever phrasing and form of words, both under popes Paul III and Julius III of happy memory and under the blessed Pius IV, are so decreed that the authority of the apostolic see is and is understood to be intact in all of them. Decree on postponing the session to the next day As all the matters due to be treated in the present session cannot reasonably be handled, because the hour is late, therefore, according to the decision of the fathers in general congregation, the remaining matters are postponed to to­ morrow as a continuation of this same session. DECREES PUBLISHED ON THE SECOND DAY OF THE SESSION On indulgences As the power of granting indulgences was given by Christ to the church, and this divinely given power has been in use from the most ancient times; the holy council teaches and commands that the practice of indulgences should be retained in the church, very salutary as it is for the Christian people and approved by the authority of holy councils; and it anathematizes those who assert they are useless or deny there is any power in the church to grant them. But it desires that moderation be used in granting them, according to the ancient and approved custom of the church, so that ecclesiastical discipline be not sapped by too easy conditions. Desiring, too, to correct and punish the abuses which have crept in and are the occasion for heretics to blaspheme this distinguished name of “indulgence”: it enacts in general by this present decree that all base gain for 797 Concilium Tndenlinu»i— I54S~I56J: Scssio A’.VV liter statuit, pravos quaestus omnes pro his consequendis, unde plurima in Christiano populo abusuum causa fluxit, omnino abolendos esse1. Ceteros vero, qui ex superstitione, ignorantia, irreverentia, aut aliunde quomodocumque provenerunt, cum ob multiplices locorum et provinci­ arum, apud quas hi committuntur, corruptelas commode nequeant specia- 5 liter prohiberi: mandat omnibus episcopis, ut diligenter quisque huiusmodi abusus ecclesiae suae colligat eosque in prima synodo provinciali referat, ut, aliorum quoque episcoporum sententia cogniti, statim ad summum Romanum pontificem deferantur, cuius auctoritate et prudentia, quod universali ecclesiae expediet, statuatur, ut ita sanctarum indulgen- 10 tiarum munus pie et sancte et incorrupte omnibus fidelibus dispensetur. De delectu ciborum, ieiuniis et diebus festis Insuper hortatur sancta synodus et per sanctissimum Domini nostri atque Salvatoris adventum pastores omnes obtestatur, ut tamquam boni milites illa omnia, quae sancta Romana ecclesia, omnium ecclesiarum is mater et magistra, statuit, nec non ea, quae tam in hoc concilio quam in aliis oecumenicis statuta sunt, quibuscumque fidelibus sedulo commen­ dent, omnique diligentia utantur, ut illis omnibus et iis praecipue sint obsequentes, quae ad mortificandam carnem conducunt, ut ciborum delectus et ieiunia, vel etiam quae faciunt ad pietatem augendam, ut 20 dierum festorum devota et religiosa celebratio: admonentes populos crebro, obedire praepositis suis2, quos qui audiunt, Deum remuneratorem audient; qui vero contemnunt, Deum ipsum ultorem sentient. Super indice librorum, catechismo, breviario et missali Sacrosancta synodus in secunda sessione sub sanctissimo domino nostro 25 Pio IV celebrata3 delectis quibusdam patribus commisit, ut de variis censuris ac libris, vel suspectis vel perniciosis, quid facto opus esset, considerarent atque ad ipsam sanctam synodum referrent; audiens nunc, huic operi ab eis extremam manum impositam esse, nec tamen ob libro­ rum varietatem et multitudinem distincte et commode possit a sancta 30 synodo diiudicari: praecipit, ut, quidquid ab illis praestitum est, sanctissi­ mo Romano pontifici exhibeatur, ut eius iudicio atque auctoritate termi­ netur et evulgetur. Idemque de catechismo a patribus, quibus illud man­ datum fuerat *, et de missali et breviario fieri mandat. De loco oratorum Declarat sancta synodus, ex loco assignato oratoribus, tam ecclesiasticis quam saecularibus, in sedendo, incedendo aut quibuscumque aliis actibus, 1 Cf. sess. XXI c. 9 de ref. (v. supra pp. 731-732). ! Cf. Heb 13,17. 3 Quae est sessio XVIII ordine conjuncto (v. supra pp. 723-724). 4 Cf. sess. XXIV c. 7 dc ref. (v. supra p. 764). 35 * 797 Council of Trent — 1545-1563: Seaton 25 securing indulgences, which has been the source of abundant abuses among the Christian people, should be totally abolished1. But as other abuses arising from superstition, ignorance, irreverence or any other source, because of the manifold corruptions of localities and provinces where they are committed, cannot be adequately specified and forbidden; the council enjoins all bishops to make a careful survey of such abuses in their churches and to report them to the first provincial synod, so that after being judged by the opinion of other bishops as well, they may at once be reported to the pope, and of his wisdom and authority he may decide what is best for the universal church, in order that the gift of sacred indulgences may be dispensed to all the faithful piously, holily and without corruption. On the choice of foods, fasting and feast days The holy council further exhorts all pastors, and beseeches them through the most holy coming of our Lord and Saviour, that as good soldiers they assiduous­ ly commend to every one of the faithful all that the holy Roman church, mother and teacher of all churches, has laid down; and in particular all that has been laid down in this and other ecumenical councils; and that they take every care that they are obedient to all these things, particularly those concerning mortification of the flesh such as choice of foods and fasts, and all that goes to increase of devotion such as the devout and faithful celebration of feast days; exhorting their people often to obey those put in charge of them2, for if they hear them they will hear God who rewards them, and if they despise them they will find God himself to be their avenger. Index of books, the catechism, breviary and missal The holy council, in the second session celebrated under our most holy lord Pius IV3, entrusted to certain chosen fathers to consider what needed to be done about various censures and books that were either suspect or dangerous, and report back to it. Hearing from them now that they have exerted all their efforts in this matter, but that a clear judgment cannot reasonably be passed by the council because of the number and variety of the books, the council orders that all they have prepared should be presented to the pope and so by his wisdom and authority be completed and pubfished. It gives similar orders in the matter of the catechism prepared by those commissioned4, and of the missal and breviary. The place of ambassadors The holy council declares that by the places assigned to ambassadors, both ecclesiastical and secular, whether in their seating or in processions or by any 1 See session 21, canon 9 on reform (see above pp. 731-732). 3 Which is session 18 in the full order (see above pp. 723-724). 4 See session 24, canon 7 on reform (see above p. 764). 2 See Heb 13, 17. 798 Conahitin Tndentinum — 154S-156J. Semo A’A’V nullum cuiquam eorum factum fuisse praeiudicium1, sed omnia illorum, et imperatoris, regum, rerum publicarum ac principum suorum iura et praerogativas illaesas et salvas esse, in codemque statu permanere, prout ante praesens concilium reperiebantur. s 10 is 20 25 30 De recipiendis et observandis decretis concilii Tanta fuit horum temporum calamitas et haereticorum inveterata malitia, ut nihil tam clarum in tide nostra asserenda umquam fuerit, aut tam certo statutum, quod non, humani generis hoste suadente, illi errore aliquo contaminaverint. Eapropter sancta synodus id potissimum curavit, ut praecipuos haereticorum nostri temporis errores damnaret et anathemati­ zaret, veramque et catholicam doctrinam traderet et doceret, prout dam­ navit, anathematizavit et definivit. Cumque tam diu tot episcopi, ex variis christiani orbis provinciis evocati, sine magna gregis sibi commissi iactura et universali periculo ab ecclesiis abesse non possint, nec ulla spes restet, haereticos, toties, fide etiam publica, quam desiderarunt, invitatos2 et tam diu exspectatos, huc amplius adventuros, ideoque tandem huic sacro concilio finem imponere necesse sit: superest nunc, ut principes omnes, quod facit, in Domino moneat ad operam suam ita praestandam, ut, quae ab ea decreta sunt, ab haereticis depravari aut violari non permittant, sed ab his et omnibus devote recipiantur et fideliter observentur. Quodsi in his recipiendis aliqua difficultas oriatur, aut aliqua inciderint, quae declarationem, quod non credit, aut definitionem postulent: praeter alia remedia in hoc concilio instituta, confidit sancta synodus, beatissi­ mum Romanum pontificem curaturum, ut vel evocatis, ex illis praesertim provinciis, unde difficultas orta fuerit, iis, quos eidem negotio tractando viderit expedire, vel etiam concilii generalis celebratione, si necessarium iudicaverit, vel commodiore quacumque ratione ei visum fuerit, pro­ vinciarum necessitatibus pro Dei gloria et ecclesiae tranquillitate consu­ latur. Decretum super recitandis et legendis in hac sessione decretis publicatis in hoc eodem concilio sub Paulo III et Iulio III summis pontificibus Quoniam diversis temporibus tam sub felicis recordationis Paulo III quam Iulio III multa in hoc sacro concilio quoad dogmata ac morum 35 reformationem statuta et definita sunt: vult sancta synodus, ut illa nunc recitentur et legantur. 1 Cf. sess. II in fine (v. supra p. 661). 1 Cf. salvum conductum protestantibus concessum in XIII, XV, XVIII sess. (v. supra pp.702, 719-721, 724-725). Council of Trent — 1545-1563: Session 25 * 798 other acts, no prejudice has been established against any of them1, but all their rights and privileges, and those of their emperor, kings, republics and princes, are intact and safe and remain as they were before the present council. Reception and observance of the council’s decrees This has been a time of such disaster, and the malice of heretics so obdurate, that there is nothing they have not infected with error, at the instigation of the enemy of the human race, even in what was clearest in our profession of faith or most certainly defined. Hence the holy council has mainly been concerned to con­ demn and anathematize the chief errors of the heretics of our age, and to hand on and teach the true catholic doctrine; according as it has now condemned, anathematized and taught. Since so many bishops, summoned from different provinces of the Christian world, cannot be absent for so long from their churches without serious loss and widespread danger to the flock entrusted to them, and since no hope is left that the heretics, invited so often even under the safe-conduct12 they asked for and so long awaited, are ever going to come here, it has at last become necessary to close this holy council. It only remains for the council to charge all princes in the Lord, as it now does, to give their help and not allow the decrees here made to be abused or violated by heretics, but to see that they are devoutly received and faithfully observed by them and by all. But if any difficulty arises over the reception of these decrees, or any matters are raised as needing clarification (which the council does not believe to be the case) or definition, the council is confident that, in addition to other remedies it has put in hand, the pope will ensure that the needs of the provinces are met for the glory of God and the peace of the church, either by summoning persons who are suitable for dealing with the matter, particularly from the provinces where the difficulty has arisen, or even by holding a general council if he thinks this necessary, or by whatever means he thinks best. Decree on reciting and reading in this session the decrees published in the same council under popes Paul III and Julius III As many matters have been determined and defined in this holy council at different times under both Paul III and Julius III of happy memory about doctrine and reformation of conduct, the holy council now desires that they be recited and read. 1 See the end of session 2 (see above p. 661). 2 See the safe-conducts granted to the Protestants in sessions 13, 15 and 18 (see above pp. 702, 719-721, 724-725). 799 Concilium TnJentim·m — 154 i-/ Î6.J Sessio Λ'Λ l Decretum super fine concilii et confirmatione a summo pontifice petenda Illustrissimi domini reverendissimique patres, placetne vobis, ut ad lau­ dem Dei omnipotentis huic sacrae oecumenicae synodo finis imponatur, et omnium et singulorum, quae tam sub felicis recordationis Paulo III s et Iulio III, quam sub sanctissimo domino nostro Pio IV Romanis ponti­ ficibus in ea decreta et definita sunt, confirmatio nomine sanctae huius synodi per apostolicae sedis legatos et praesidentes a beatissimo Romano pontifice petatur? [Responderunt: placet] 10 Council of Trent — 1545-1563. Senion 25 * 799 Decree on the end of the council and seeking confirmation from the pope Most illustrious lords and most reverend fathers, is it your wish that to the glory of almighty God an end be put to this holy ecumenical council, and that confirmation be sought from the pope, through the legates of the apostolic see, presidents of the council, of each and all matters decreed in the course of it both under Paul III and Julius III of happy memory and under our most holy lord Pius IV, bishops of Rome? [They replied: Yes.] INTRODUCTION This council was summoned by Pope Pius IX by the bull Aeterni Patris of 29 June 1868. The first session was held in St Peter’s basilica on 8 December 1869 in the presence and under the presidency of the pope. The purpose of the council was, besides the condemnation of contemporary errors, to define the catholic doctrine concerning the church of Christ. In fact, in the three following sessions, there was discussion and approval of only two constitutions: Dogmatic constitution on the catholic faith and First dogmatic constitution on the church of Christ, the latter dealing with the primacy and infallibility of the bishop of Rome. The discussion and approval of the latter constitution gave rise, particularly in Germany, to bitter and most serious controversies which led to the withdrawal from the church of those known as “Old Catholics”. The outbreak of the Franco-Prussian war led to the interruption of the council. It was in fact never resumed, nor was it ever officially closed. As in other councils at which the pope was present and presided, the decrees were in the form of bulls, at the end of which was the clear declaration: “with the approval of the sacred council”. Very large numbers attended this council, including, for the first time, bishops from outside Europe and its neighbouring lands. Bishops from the eastern Orthodox churches were also invited, but did not come. The decrees of the council were published in various simultaneous editions. Later they were included in volume 7 of Collectio Lacensis (1892) and in volumes 49-53 of Mansi’s collection (1923-1927). The collection which we use is that entitled Acta et decreta sacrosancti oecumenici concilii Vaticani in quatuor prioribus sessionibus, Rome 1872. Comparison with other editions reveals no discrepancies, indeed absolute agreement. BIBLIOGRAPHY: RE 20 (T908) 445-474; DThC 15 (1950) 2536-2585; LThK 10 (21965) 636-642; NCE 14 (1967) 559-563; HC 8 (1981) 315-330; E. Cecconi, Storia del Conalio ecumenico Vaticano, 4 vols., Rome 1873-1879; J. Friedrich, Geschichte des Vatikanischen Concils, 3 vols., Nordlingen 1877-1887; A. Vacant, Études théologiques sur les constitu­ tions du concile du Vatican, 2 vols., Paris 1895; T. Granderath, Geschichte des Vatikanischen Konzils, 3 vols., Freiburg in Breisgau 1903-1906; C. Butler, The Vatican Council, 2 vols., London 1930; R. Aubert, Le Pontificat de Pie IX, Paris 1952, 311-367; id., L’écclésiologie au concile du Vatican, in Le concile, 254—284; U. Betti, La costituzione dogmatica “Pastor Aeter­ nus” del conalio Vaticano I, Rome 1961; J.-P. Torrell, La théologie de l'épiscopat au premier conale du Vatican, Paris 1961; L'épiscopat et l’église universelle, ed. Y. Congar and B.-D. Dupuy, Paris 1962, 639-736; F. von Horst, Das Schema über die Kirche auf dem 1. Vatikanis­ chen Konzil, Paderborn 1963; R. Aubert, Vatican I (Histoire des Conciles 12), Paris 1964; A. B. Hasler, Pius IX (1846-1878), Papstliche Unfehlbarkeit and I. Vatikanisches Konzil, 2 vols., Stuttgart 1977; id., How the Pope became Infallible (New York 1981). TEXT AND TRANSLATION 802 Concilium Vaticanum 1 — 1S69-1870 SESSIO I 8 dec. 1869 Decretum aperitionis concilii Pius episcopus servus servorum Dei, sacro approbante concilio, ad per­ petuam rei memoriam. Reverendissimi patres, placetne vobis ad laudem et gloriam sanctae et individuae Trinitatis, Patris et Filii et Spiritus sancti, s ad incrementum et exaltationem fidei et religionis catholicae, ad extirpationem grassandum errorum, ad reformationem cleri populique christiani, ad communem omnium pacem et concordiam sacrosancti oecumenici concilii Vaticani initium fieri, et iam factum esse declarari? [Responderunt: placet] io Indictio futurae sessionis Pius episcopus servus servorum Dei, sacro approbante concilio, ad perpetuam rei memoriam. Reverendissimi patres, placetne vobis pro­ ximam sacrosancti concilii oecumenici Vaticani sessionem haberi die festo epiphaniae Domini, qui dies erit sextus mensis ianuarii anno Do­ is mini 1870? [Responderunt: placet] SESSIO II 6 ian. 1870 Professio fidei Ego Pius ecclesiae catholicae episcopus firma fide credo et profiteor omnia et singula, quae continentur in symbolo fidei, quo sancta Romana io ecclesia utitur, videlicet: credo in unum Deum Patrem omnipotentem, factorem caeli et terrae, visibilium omnium et invisibilium. Et in unum dominum lesum Christum Filium Dei unigenitum. Et ex Patre natum ante omnia saecula. Deum de Deo, lumen de lumine, Deum verum de Deo vero. Genitum, non factum, consubstantialem Patri: per quem 2s omnia facta sunt. Qui propter nos homines et propter nostram salutem descendit de caelis. Et incarnatus est de Spiritu sancto ex Maria virgine: et homo factus est. Crucifixus etiam pro nobis, sub Pontio Pilato passus et sepultus est. Et resurrexit tertia die, secundum scripturas. Et ascendit in caelum, sedet ad dexteram Patris. Et iterum venturus est cum gloria μ iudicare vivos et mortuos, cuius regni non erit finis. Et in Spiritum sanctum, dominum et vivificantem: qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur: qui locutus est per prophetas. Et unam, sanctam, catholicam et apostolicam ecclesiam. Con­ fiteor unum baptisma in remissionem peccatorum. Et expecto resurrec35 tionem mortuorum. Et vitam venturi saeculi. Arnen. Apostolicas et ecclesiasticas traditiones reliquasque eiusdem ecclesiae hrit Vatican Council-- 1869-1870 ★ 802 SESSION 1 8 December 1869 Decree of opening of the council Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. Most reverend fathers, is it your pleasure that, to the praise and glory of the holy and undivided Trinity, Father, Son and holy Spirit, for the increase and exaltation of the catholic faith and religion, for the uprooting of current errors, for the reformation of the clergy and the Christian people, and for the common peace and concord of all, the holy ecumenical Vatican council should be opened, and be declared to have been opened? [They replied: Yes] Convocation of the next session Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. Most reverend fathers, is it your pleasure that the next session of the holy ecumenical Vatican council should be held on the feast of the Epiphany of the Lord, that is 6 January 1870? [They replied: Yes] SESSION 2 6 January 1870 Profession of faith I, Pius, bishop of the catholic church, with firm faith believe and profess each and every article contained in the profession of faith which the holy Roman church uses, namely: I believe in one God the Father almighty, maker of heaven and earth, of all things seen and unseen. And in one Lord Jesus Christ the only-begotten Son of God. Born of the Father before all ages. God from God, light from light, true God from true God. Begotten not made, of one substance with the Father: through whom all things were made. Who for us humans and for our salvation came down from heaven. He was incarnate by the holy Spirit of the virgin Mary: and became man. He was crucified also for us, he suffered under Pontius Pilate and was buried. The third day he rose again according to the scriptures. He ascended into heaven and sits at the right hand of the Father. He shall come again with glory to judge the living and the dead, and of his kingdom there shall be no end. And in the holy Spirit, the lord and the giver of life, who proceeds from the Father and the Son. Who together with the Father and the Son is adored and glorified: who spoke through the prophets. And one, holy, catholic and apostolic church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead. And the life of the world to come. Amen. Apostolic and ecclesiastical traditions and all other observances and constitu- S03 Concilium Vaticanum I— 1869-1870 observationes et constitutiones firmissime admitto et amplector. Item sacram scripturam iuxta eum sensum, quem tenuit et tenet sancta mater ecclesia, cuius est iudicare de vero sensu et interpretatione sacrarum scripturarum, admitto, nec eam unquam, nisi iuxta unanimem consensum patrum, accipiam et interpretabor. Profiteor quoque septem esse vere et proprie sacramenta novae legis a lesu Christo domino nostro instituta, atque ad salutem humani generis, licet non omnia singulis, necessaria, scilicet baptismum, confirmationem, eucharistiam, poenitentiam, extremam unctionem, ordinem et matri­ monium, iliaque gratiam conferre; et ex his baptismum, confirmationem et ordinem sine sacrilegio reiterari non posse. Receptos quoque et adprobatos ecclesiae catholicae ritus in supradictorum omnium sacramen­ torum solemni administratione recipio et admitto. Omnia et singula, quae de peccato originali et de iustificatione in sacrosancta Tridentina synodo definita et declarata fuerunt, amplector et recipio. Profiteor pariter in missa offerri Deo verum, proprium et propitiatorium sacrificium pro vivis et defunctis, atque in sanctissimo eucharistiae sacramento esse vere, realiter et substantialiter corpus et sanguinem una cum anima et divini­ tate domini nostri lesu Christi, fierique conversionem totius substantiae panis in corpus, et totius substantiae vini in sanguinem, quam conversionem catholica ecclesia transubstantiationem appellat. Fateor etiam sub altera tantum specie totum atque integrum Christum, verumque sacramentum sumi. Constanter teneo purgatorium esse, animasque ibi detentas fidelium suffragiis iuvari. Similiter et sanctos una cum Christo regnantes venerandos atque invocandos esse, eosque orationes Deo pro nobis offerre, atque eorum reliquias esse venerandas. Fir­ miter assero imagines Christi ac Deiparae semper virginis, necnon alio­ rum sanctorum habendas et retinendas esse, atque eis debitum honorem ac venerationem impertiendam. Indulgentiarum etiam potestatem a Christo in ecclesia relictam fuisse, illarumque usum christiano populo maxime salutarem esse affirmo. Sanctam, catholicam et apostolicam Romanam ecclesiam omnium ecclesiarum matrem et magistram agnosco1. Cetera item omnia a sacris canonibus et oecumenicis conciliis ac praeci­ pue a sacrosancta Tridentina synodo tradita, definita ac declarata indubi­ tanter recipio atque profiteor; simulque contraria omnia, atque haereses quascumque ab ecclesia damnatas et reiectas et anathematizatas ego pa­ riter damno, reiicio et anathematizo. Hanc veram catholicam fidem, extra quam nemo salvus esse potest, quam in praesenti sponte profiteor et vera­ citer teneo, eamdem integram et immaculatam usque ad extremum vitae spiritum, constantissime, Deo adiuvante, retinere et confiteri, atque ab omnibus2, quantum in me erit, curaturum ego idem Pius spondeo, voveo ac iuro. Sic me Deus adiuvet et haec sancta Dei evangelia. 1 Professio fidei aliorum patrum addidit: Romanoque pontifici beati Petri apostalorum principii successori ac lesu Christi vicario veram oboedientiam spondeo ac iuro. * Professio fidei aliorum patrum habet: a meis subditis seu illis, quorum cura ad me in mu­ nere meo spectabit, teneri et doceri et praedicari. 5 10 is 20 25 30 35 40 First Vatican Council—1869-1870 ♦ 803 tions of that same church 1 most firmly accept and embrace. Likewise I accept sacred scripture according to that sense which holy mother church held and holds, since it is her right to judge of the true sense and interpretation of the holy scriptures; nor will I ever receive and interpret them except according to the unanimous consent of the fathers. I profess also that there are seven sacraments of the new law, truly and properly so called, instituted by our lord Jesus Christ and necessary for salvation, though each person need not receive them all. They are: baptism, confirmation, the eucharist, penance, last anointing, order and matrimony; and they confer grace. Of these baptism, confirmation and order may not be repeated without sac­ rilege. 1 likewise receive and accept the rites of the catholic church which have been received and approved in the solemn administration of all the aforesaid sacraments. I embrace and accept the whole and every part of what was defined and declared by the holy council of Trent concerning original sin and justifica­ tion. Likewise I profess that in the mass there is offered to God a true, proper and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the eucharist there is truly, really and substantially the body and blood, together with the soul and divinity, of our lord Jesus Christ; and that there takes place the conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, and this conversion the catholic church calls transubstantiation. I confess that under either species alone the whole and complete Christ and the true sacrament are received. I firmly hold that purgatory exists, and that the souls detained there are helped by the suffrages of the faithful. Likewise, that the saints reigning with Christ are to be honoured and prayed to, and that they offer prayers to God on our behalf, and that their relics should be venerated. I resolutely assert that images of Christ and the ever virgin mother of God, and likewise those of the other saints, are to be kept and retained, and that due honour and reverence is to be shown them. I affirm that the power of indul­ gences was left by Christ in the church, and that their use is eminently beneficial to the Christian people. I acknowledge the holy, catholic, apostolic and Roman church, the mother and mistress of all the churches1. Likewise all other things which have been transmitted, defined and declared by the sacred canons and the ecumenical councils, especially the sacred council of Trent, I accept unhesitatingly and profess; in the same way whatever is to the contrary, and whatever heresies have been condemned, rejected and anathema­ tised by the church, I too condemn, reject and anathematise. This true catholic faith, outside of which none can be saved, which I now freely profess and truly hold, is what I shall steadfastly maintain and confess, by the help of God, in all its completeness and purity until my dying breath, and I shall do my best to ensure that1 2 all others do the same. This is what I, the same Pius, promise, vow and swear. So help me God and these holy gospels of God. 1 The profession of faith of the other fathers added: and 1 pledge and swear true obedience to the Roman pontiff, successor of blessed Peter the prince of the apostles, and vicar ofJesus Christ. 2 The profession of faith of the other fathers continues: my subjects, or those for whom I have responsibhty in virtue of my office, hold, teach and preach the same. 804 Concilium \'.iitcanum I — 186^-1870 SESSIO HI 24 apr. 1870 Constitutio dogmatica de fide catholica s io 15 ai 25 » 35 «o Pius episcopus servus servorum Dei, sacro approbante concilio, ad per­ petuam rei memoriam. Dei Filius et generis humani redemptor dominus noster lesus Christus, ad Patrem caelestem rediturus, cum ecclesia sua in terris militante omnibus diebus usque ad consummationem sacculi futu­ rum se esse promisit1. Quare dilectae sponsae praesto esse, adsistere docenti, operanti benedicere, periclitanti opem ferre nullo unquam tem­ pore destitit. Haec vero salutaris eius providentia, cum ex aliis beneficiis innumeris continenter apparuit, tum iis manifestissime comperta est fructibus, qui orbi christiano e conciliis oecumenicis ac nominarim e Tridentino, iniquis licet temporibus celebrato, amplissimi provenerunt. Hinc enim sanctissima religionis dogmata pressius definita uberiusque exposita, errores damnati atque cohibiti; hinc ecclesiastica disciplina restituta firmiusque sancita, promotum in clero scientiae et pietatis studium, parata adolescentibus ad sacram militiam educandis collegia, christiani denique populi mores et accuratiore fidelium eruditione et frequentiore sacramentorum usu instaurati. Hinc praeterea arctior mem­ brorum cum visibili capite communio, universoque corpori Christi mystico additus vigor; hinc religiosae multiplicatae familiae, aliaque Christianae pietatis instituta; hinc ille etiam assiduus et usque ad san­ guinis effusionem constans ardor in Christi regno late per orbem pro­ pagando. Verumtamen haec aliaque insignia emolumenta, quae per ultimam maxime oecumenicam synodum divina clementia ecclesiae lar­ gita est, dum grato, quo par est, animo recolimus, acerbum compescere haud possumus dolorem ob mala gravissima, inde potissimum orta, quod eiusdem sacrosanctae synodi apud permultos vel auctoritas contempta, vel sapientissima neglecta fuere decreta. Nemo enim ignorat, haereses, quas Tridentini patres proscripserunt, dum, reiecto divino ecclesiae magisterio, res ad religionem spectantes privati cuiusvis iudicio permitterentur, in sectas paullatim dissolutas esse multiplices, quibus inter se dissentientibus et concertantibus, omnis tandem in Christum fides apud non paucos labefactata est. Itaque ipsa sacra Biblia, quae antea christianae doctrinae unicus fons et iudex asserebantur, iam non pro divinis haberi, imo mythicis commentis accenseri coeperunt. Tum nata est et late nimis per orbem vagata illa rationalismi seu naturalismi doctrina, quae religioni Christianae, utpote supernatural! instituto, per omnia ad­ versans, summo studio molitur, ut Christo, qui solus dominus et sal­ vator noster est, a mentibus humanis, a vita et moribus populorum ex­ cluso, merae quod vocant rationis vel naturae regnum stabiliatur, Relicta autem proiectaque christiana religione, negato vero Deo et Christo eius, prolapsa tandem est multorum mens in pantheismi, materi1 Cf. Mt 28, 20. hirst Vatican Council— 1869-1870 * 804 SESSION 3 24 April 1870 Dogmatic constitution on the catholic faith Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. The Son of God, redeemer of the human race, our lord Jesus Christ, promised, when about to return to his heavenly Father, that he would be with this church militant upon earth all days even to the end of the world1. Hence never at any time has he ceased to stand by his beloved bride, assisting her when she teaches, blessing her in her labours and bringing her help when she is in danger. Now this redemptive providence appears very clearly in unnumbered benefits, but most especially is it manifested in the advantages which have been secured for the Christian world by ecumenical councils, among which the council of Trent requires special mention, celebrated though it was in evil days. Thence came a closer definition and more fruitful exposition of the holy dogmas of religion and the condemnation and repression of errors; thence too, the restoration and vigorous strengthening of ecclesiastical discipline, the advancement of the clergy in zeal for learning and piety ; the founding of colleges for the training of the young for the sendee of religion; and finally the renewal of the moral life of the Christian people by a more accurate instruction of the faithful, and a more frequent reception of the sacraments. What is more, thence also came a closer union of the members with the visible head, and an increased vigour in the whole mystical body of Christ. Thence came the multiplication of religious orders and other organisations of Christian piety; thence too that determined and constant ardour for the spreading of Christ’s kingdom abroad in the world, even at the cost of shedding one’s blood. While we recall with grateful hearts, as is only fitting, these and other outstanding gains, which the divine mercy has bestowed on the church especial­ ly by means of the last ecumenical synod, we cannot subdue the bitter grief that we feel at most serious evils, which have largely arisen either because the authority of the sacred synod was held in contempt by all too many, or because its wise decrees were neglected. Everybody knows that those heresies, conde­ mned by the fathers of Trent, which rejected the divine magisterium of the church and allowed religious questions to be a matter for the judgment of each individual, have gradually collapsed into a multiplicity of sects, either at variance or in agreement with one another; and by this means a good many people have had all faith in Christ destroyed. Indeed even the holy Bible itself, which they at one time claimed to be the sole source and judge of the Christian faith, is no longer held to be divine, but they begin to assimilate it to the inventions of myth. Thereupon there came into being and spread far and wide throughout the world that doctrine of rationalism or naturalism, utterly opposed to the Christian religion, since this is of supernatural origin, which spares no effort to bring it about that Christ, who alone is our lord and saviour, is shut out from the minds of people and the moral life of nations. Thus they would establish what they call the rule of simple reason or nature. The abandonment and rejection of the Christian religion, and the denial of God and his Christ, has plunged the minds of many into the abyss of pantheism, materialism and atheism, and the conse1 See Mt 28, 20. 805 Canalium Vaticanum l —1869-1970 alismi, atheismi barathrum, ut iam ipsam rationalem naturam, omnemque iusti rectique normam negantes, ima humanae societatis fundamenta diruere connitantur. Hac porro impietate circumquaque grassante, in­ feliciter contigit, ut plures etiam e catholicae ecclesiae filiis a via verae pietatis aberrarent, in iisque, diminutis paullatim veritatibus, sensus i catholicus attenuaretur. Variis enim ac peregrinis doctrinis abducti1, na­ turam et gratiam, scientiam humanam et fidem divinam perperam com­ miscentes, genuinum sensum dogmatum, quem tenet ac docet sancta mater ecclesia, depravare, integritatemque et sinceritatem fidei in peri­ culum adducere comperiuntur. Quibus omnibus perspectis, fieri qui pot­ 10 est, ut non commoveantur intima ecclesiae viscera? Quemadmodum enim Deus vult omnes homines salvos fieri, et ad agnitionem veritatis venire * quedmadmodum Christus venit, ut salvum faceret, quod perierat *, et filios Dei, qui erant dispersi, congregaret in unum *, ita ecclesia, a Deo populo­ rum mater et magistra constituta, omnibus debitricem se novit, ac lapsos erigere, labantes sustinere, revertentes amplecti, confirmare bonos et ad meliora provehere parata semper et intenta est. Quapropter nullo tempore a Dei veritate, quae sanat omnia5, testanda et praedicanda quiescere potest, sibi dictum esse non ignorans : Spiritus meus, qui est in te, et verba mea, quae posui in ore tuo, non recedent de ore tuo amodo et usque in sem­ 20 *. piternum Nos itaque, inhaerentes praedecessorum nostrorum vestigiis, pro supremo nostro apostolico munere veritatem catholicam docere ac tueri, perversasque doctrinas reprobare nunquam intermisimus. Nunc autem sedentibus nobiscum et iudi tibus universi orbis episcopis, in hanc oecumenicam synodum auctoritate nostra in Spiritu sancto con­ 25 gregatis, innixi Dei verbo scripto et tradito, prout ab ecclesia catholica sancte custoditum et genuine expositum accepimus, ex hac Petri cathe­ dra in conspectu omnium salutarem Christi doctrinam profiteri et decla­ rare constituimus, adversis erroribus potestate nobis a Deo tradita pro­ 30 scriptis atque damnatis. Caput I. De Dea rerum omnium creatore Sancta catholica apostolica Romana ecclesia credit et confitetur, unum esse Deum verum et vivum, creatorem ac dominum caeli et terrae, omni­ potentem, aeternum, immensum, incomprehensibilem, intellectu ac voluntate omnique perfectione infinitum; qui cum sit una singularis, simplex omnino et incommutabilis substantia spiritualis, praedicandus est re et essentia a mundo distinctus, in se et ex se beatissimus, et super omnia, quae praeter ipsum sunt et concipi possunt, ineffabiliter excelsus. Hic solus verus Deus bonitate sua et o ipotenti virtute non ad augen­ dam suam beatitudinem, nec ad acquirendam, sed ad manifestandam per­ fectionem suam per bona, quae creaturis impertitur, liberrimo consilio simul ab initio temporis utramque de nihilo condidit creaturam, spiritua­ lem et corporalem, angelicam videlicet et mundanam, ac deinde huma···· 1 Cf. Heb 13, 9. * Cf. Sap 16,12. » 1 Tm 2, 4. · Is 59, 21. *1x19,10. ‘Io 11, 52. 35 first Vatican Council— 1869-1870 * 805 quence is that they strive to destroy rational nature itself, to deny any criterion of what is right and just, and to overthrow the very foundations of human society. With this impiety spreading in every direction, it has come about, alas, that many even among the children of the catholic church have strayed from the path ol genuine piety, and as the truth was gradually diluted in them, their catholic sensibility was weakened. Led away by diverse and strange teachings’ and confusing nature and grace, human knowledge and divine faith, they are found to distort the genuine sense of the dogmas which holy mother church holds and teaches, and to endanger the integrity and genuineness of the faith. At the sight of all this, how can the inmost being of the church not suffer anguish? For just as God wills all people to be saved and come to the knowledge of the truth2, just as Christ came to save what was lost2 and to gather into one the children of God who were scattered abroad45,so the church, appointed by God to be mother and mistress of nations, recognises her obligations to all and is always ready and anxious to raise the fallen, to steady those who stumble, to embrace those who return, and to strengthen the good and urge them on to what is better. Thus she can never cease from witnessing to the truth of God which heals alp and from declaring it, for she knows that these words were directed to her: My spirit which is upon you, and my words which I have put in your mouth, shall not depart out of your mouth from this time forth and for evermore6. And so we, following in the footsteps of our predecessors, in accordance with our supreme apostolic office, have never left off teaching and defending catholic truth and condemning erroneous doctrines. But now it is our purpose to profess and declare from this chair of Peter before all eyes the saving teaching of Christ, and, by the power given us by God, to reject and condemn the contrary errors. This we shall do with the bishops of the whole world as our co-assessors and fellow-judges, gathered here as they are in the holy Spirit by our authority in this ecumenical council, and relying on the word of God in scripture and tradition, as we have received it, religiously preserved and authentically expounded by the catholic church. Chapter 1. On God the creator of all things The holy, catholic, apostolic and Roman church believes and acknowledges that there is one true and living God, creator and lord of heaven and earth, almighty, eternal, immeasurable, incomprehensible, infinite in will, understanding and every perfection. Since he is one, singular, completely simple and unchangeable spiritual substance, he must be declared to be in reality and in essence, distinct from the world, supremely happy in himself and from himself, and inexpress­ ibly loftier than anything besides himself which either exists or can be imagined. This one true God, by his goodness and almighty power, not with the intention of increasing his happiness, nor indeed of obtaining happiness, but in order to manifest his perfection by the good things which he bestows on what he creates, by an absolutely free plan, together from the beginning of time brought into being from nothing the twofold created order, that is the spiritual and the bodily, the angelic and the earthly, and thereafter the human which is, in a way, 1 See Heb 13, 9. 5 See Wis 16, 12. 2 1 Tm 2, 4. 6 Is 59, 21. J Lk 19, 10. 4Jnll,52. . 806 Concr/utm Vaticanum I— I8t>9-IS7Q nam quasi communem ex spiritu ct corpore constitutam1. Universa vero quae condidit, Deus providentia sua tuetur atque gubernat, attingens a fine usque ad finem fortiter, et disponens omnia suaviter·. Omnia enim nuda et aperta sunt oculis eius3, ea etiam, quae libera creaturarum actione futura s sunt. Caput II. 10 is 20 25 jo S5 40 De revelatione Eadem sancta mater ecclesia tenet et docet, Deum, rerum omnium prin­ cipium et finem, naturali humanae rationis lumine e rebus creatis certo cognosci posse; invisibilia enim ipsius, a creatura mundi, per ea quae facta sunt, intellecta, conspiciuntur *: attamen placuisse eius sapientiae et bonitati, alia, eaque supernatural! via, se ipsum ac aeterna voluntatis suae decreta humano generi revelare, dicente Apostolo: Multifariam, multisque modis olim Deus loquens patribus in prophetis, novissime, diebus istis locutus est nobis in Filici. Huic divinae revelationi tribuendum quidem est, ut ea, quae in rebus divinis humanae rationi per se impervia non sunt, in praesenti quoque generis humani conditione ab omnibus expedite, firma certitudine et nullo admixto errore cognosci possint. Non hac tamen de causa revelatio absolute necessaria dicenda est, sed quia Deus ex infinita bonitate sua ordinavit hominem ad finem supernaturalem, ad participanda scilicet bona divina, quae humanae mentis intelligentiam omnino superant; siquidem oculus non vidit, nec auris audivit, nec in cor bominis ascendit, quae praeparavit Deus iis, qui diligunt illum *. Haec porro supernaturalis revelatio, secundum universalis ecclesiae fidem a sancta Tridentina synodo declaratam, continctur in libris scriptis et sine scripto traditionibus, quae ipsius Christi ore ab apostolis acceptae, aut ipsis apostolis Spiritu sancto dictante quasi per manus traditae, ad nos usque pervenerunt7. Qui quidem veteris et novi testamenti libri integri cum omnibus suis partibus, prout in eiusdem concilii decreto recensentur, et in veteri vulgata latina editione habentur, pro sacris et canonicis suscipiendi sunt. Eos vero ecclesia pro sacris et canonicis habet, non ideo quod sola humana industria concinnati, sua deinde auctoritate sint approbati; nec ideo dumtaxat, quod revelationem sine errore contineant; sed propterea quod Spiritu sancto inspirante con­ scripti Deum habent auctorem, atque ut tales ipsi ecclesiae traditi sunt. Quoniam vero, quae sancta Tridentina synodus de interpretatione divi­ nae scripturae ad coercenda petulantia ingenia salubriter decrevit, a quibus­ dam hominibus prave exponuntur, nos, idem decretum renovantes, hanc illius mentem esse declaramus, ut in rebus fidei et morum, ad aedificatio­ nem doctrinae christianae pertinentium, is pro vero sensu sacrae scripturae habendus sit, quem tenuit ac tenet sancta mater ecclesia, cuius est iudicare de vero sensu et interpretatione scripturarum sanctarum; atque ideo nemini licere contra hunc sensum, aut etiam contra unanimen con­ sensum patrum ipsam scripturam sacram interpretari. 1 Cone. Lac. IV, c. 1 (v. supra p. 230, 11-13). * Sap 8, 1. ’ Heb 4,13. ‘Rml,20. » Heb 1.1-2. ’ Cone. Trid., sess. IV decr. primum (v. supra p. 663, 23-25). · 1 Cor 2, 9. * 806 lirtl Vatican Council — I869-1H70 common to both since it is composed of spirit and body1. Everything that God has brought into being he protects and governs by his providence, which reaches from one end of the earth to the other and orders all things welf. All things are open and laid bare to his eyes5, even those which will be brought about by the free activity of creatures. Chapter 2. On revelation The same holy mother church holds and teaches that God, the source and end of all things, can be known with certainty from the consideration of created things, by the natural power of human reason: ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made *. It was, however, pleasing to his wisdom and goodness to reveal himself and the eternal laws of his will to the human race by another, and that a supernatural, way. This is how the Apostle puts it: In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son5. It is indeed thanks to this divine revelation, that those matters concerning God which are not of themselves beyond the scope of human reason, can, even in the present state of the human race, be known by everyone without difficulty, with firm certitude and with no intermingling of error. It is not because of this that one must hold revelation to be absolutely necessary; the reason is that God directed human beings to a supernatural end, that is a sharing in the good things of God that utterly surpasses the understanding of the human mind; indeed eye has not seen, neither has ear heard, nor has it come into our hearts to conceive what things God has prepared for those who love himb. Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent, is contained in written books and unwritten traditions, which were received by the apostles from the lips of Christ himself, or came to the apostles by the dictation of the holy Spirit, and were passed on as it were from hand to hand until they reached usi The complete books of the old and the new Testament with all their parts, as they are listed in the decree of the said council and as they are found in the old Latin Vulgate edition, are to be received as sacred and canonical. These books the church holds to be sacred and canonical not because she subsequently approved them by her authority after they had been composed by unaided human skill, nor simply because they contain revelation without error, but because, being written under the inspiration of the holy Spirit, they have God as their author, and were as such committed to the church. Now since the decree on the interpretation of holy scripture, profitably made by the council of Trent, with the intention of constraining rash specula­ tion, has been wrongly interpreted by some, we renew that decree and declare its meaning to be as follows: that in matters of faith and morals, belonging as they do to the establishing of Christian doctrine, that meaning of holy scripture must be held to be the true one, which holy mother church held and holds, since it is her right to judge of the true meaning and interpretation of holy scripture. In consequence, it is not permissible for anyone to interpret holy scripture in a sense contrary to this, or indeed against the unanimous consent of the fathers. 1 See Lateran council IV, const. 1 (see above, p. 230). •’Wis8, 1. ’ Heb 4, 13. < Rm 1,20. 5 Hcb 1, 1-2. Council of Trent, session 4, first decree (see above p. 663). 6 1 Cor 2, 9. 807 Concilium Caticanum I — 1869-1870 Caput ILL Defile Cum homo a Deo tanquam creatore et domino suo totus dependeat, et ratio creata increatae veritati penitus subiecta sit, plenum revelanti Deo intellectus et voluntatis obsequium fide praestare tenemur. Hanc vero fidem, quae humanae salutis initium est, ecclesia catholica profitetur, vir- s tutem esse supernaturalem, qua, Dei aspirante et adiuvante gratia, ab eo revelata vera esse credimus, non popter intrinsecam rerum veritatem naturali rationis lumine perspectam, sed propter auctoritatem ipsius Dei revelantis, qui nec falli nec fallere potest. Est enim fides, testante Apostolo, sperandarum substantia rerum, argumentum non apparentium1. Ut nihilominus io fidei nostrae obsequium rationi consentaneum esset, voluit Deus cum internis Spiritus sancti auxiliis externa iungi revelationis suae argumenta, facta scilicet divina, atque imprimis miracula et prophetias, quae cum Dei omnipotentiam et infinitam scientiam luculenter commonstrent, divinae revelationis signa sunt certissima et omnium intelligentiae accomodata. is Quare tum Moyses et prophetae, tum ipse maxime Christus dominus multa et manifestissima miracula et prophetias ediderunt; et de apostolis legimus: Illi autem profecti praedicaverunt ubique, Domino coopérante, et ser­ monem confirmante, sequentibus signis2. Et rursum scriptum est: Habemus fir­ miorem propheticum sermonem, cui bene facitis attendentes quasi lucernae lucenti 20 in caliginoso loca1. Licet autem fidei assensus nequaquam sit motus animi caecus: nemo tamen evangelicae praedicationi consentire potest, sicut oportet ad salutem consequendam, absque illuminatione et inspiratione Spiritus sancti, qui dat omnibus suavitatem in consentiendo et credendo veritati4. Quare fides ipsa in se, etiamsi per charitatem non operetur, donum 25 Dei est, et actus eius est opus ad salutem pertinens, quo homo liberam praestat ipsi Deo obedientiam, gratiae eius, cui resistere posset, consen­ tiendo et cooperando. Porro fide divina et catholica ea omnia credenda sunt, quae in verbo Dei scripto vel tradito continentur, et ab ecclesia sive solemni iudicio sive ordinario et universali magisterio tamquam 30 divinitus revelata credenda proponuntur. Quoniam vero sine fide im­ possibile est placere Decfi, et ad filiorum eius consortium pervenire; ideo nemini unquam sine illa contigit iustificatio, nec ullus, nisi in ea perse­ veraverit usque in finem, vitam aeternam assequetur. Ut autem officio veram fidem amplectendi, in eaque constanter perseverandi satisfacere 35 possemus, Deus per Filium suum unigenitum ecclesiam instituit, suaeque institutionis manifestis notis instruxit, ut ea tamquam custos et magistra verbi revelati ab omnibus posset agnosci. Ad solam enim catholicam ecclesiam ea pertinent omnia, quae ad evidentem fidei christianae credibilitatem tam multa et tam mira divinitus sunt disposita. Quin etiam 40 ecclesia per se ipsa, ob suam nempe admirabilem propagationem, exi­ miam sanctitatem et inexhaustam in omnibus bonis foecunditatem, ob catholicam unitatem, invictamque stabilitatem, magnum quoddam et perpetuum est motivum credibilitatis et divinae suae legationis testimo’Hebll.l. ’Mr 16, 20. ’ 2 Pt 1,19. 4 Cone. Araus. Π (529), c. 7 (Bruns 2,178; Msi 8,713). * Heb 11, 6. * 807 Fini Vatican Council— 1869-1870 Chapter 3. On faith Since human beings are totally dependent on God as their creator and lord, and created reason is completely subject to uncreated truth, we are obliged to yield to God the revealer full submission of intellect and will by faith. This faith, which is the beginning of human salvation, the catholic church professes to be a supernatural virtue, by means of which, with the grace of God inspiring and assisting us, we believe to be true what he has revealed, not because we perceive its intrinsic truth by the natural light of reason, but because of the authority of God himself, who makes the revelation and can neither deceive nor be deceived. Faith, declares the Apostle, is the assurance of things hoped for, the conviction of things not seen1. Nevertheless, in order that the submission of our faith should be in accordance with reason, it was God’s will that there should be linked to the internal assistance of the holy Spirit outward indications of his revelation, that is to say divine acts, and first and foremost miracles and prophecies, which clearly demonstrating as they do the omnipotence and infinite knowledge of God, are the most certain signs of revelation and are suited to the understanding of all. Hence Moses and the prophets, and especially Christ our lord himself, worked many absolutely clear miracles and delivered prophecies; while of the apostles we read: And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it2. Again it is written: We have the prophetic word made more sure; you will do well to pay attention to this as to a lamp shining in a dark place2. Now, although the assent of faith is by no means a blind movement of the mind, yet no one can accept the gospel preaching in the way that is necessary for achieving salvation without the inspiration and illumination of the holy Spirit, who gives to all facility in accepting and believing the truth4. And so faith in itself, even though it may not work through charity, is a gift of God, and its operation is a work belonging to the order of salvation, in that a person yields true obedience to God himself when he accepts and collaborates with his grace which he could have rejected. Wherefore, by divine and catholic faith all those things are to be believed which are contained in the word of God as found in scripture and tradition, and which are proposed by the church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium. Since, then, without faith it is impossible toplease God2 and reach the fellowship of his sons and daughters, it follows that no one can ever achieve justification without it, neither can anyone attain eternal life unless he or she perseveres in it to the end. So that we could fulfil our duty of embracing the true faith and of persevering unwaveringly in it, God, through his only begotten Son, founded the church, and he endowed his institution with clear notes to the end that she might be recognised by all as the guardian and teacher of the revealed word. To the catholic church alone belong all those things, so many and so marvellous, which have been divinely ordained to make for the manifest credibility of the Christian faith. What is more, the chu rch herself by reason of her astonishing propagation, her outstanding holiness and her inexhaustible fertility in every kind of good­ ness, by her catholic unity and her unconquerable stability, is a kind of great and perpetual motive of credibility and an incontrovertible evidence of her own 1 Heb 11, 1. 2 Mk 16, 20. 3 2 Pt 1, 19. 4 Council of Orange II (529), canon 7 (Bruns 2, 178; Msi 8, 713) 5 Heb 11, 6. SOS Conalwt Vaticanwn I — 1869-1870 nium irrefragabile. Quo fit, ut ipsa veluti signum levatum in nationes1, et ad se invitet, qui nondum crediderunt, et filios suos certiores faciat, firmissimo niti fundamento fidem, quam profitentur. Cui quidem testi­ monio efficax subsidium accedit ex superna virtute. Etenim benignissis mus Dominus et errantes gratia sua excitat atque adiuvat, ut ad agnitionem veritatis venire possint2; et eos, quos de tenebris transtulit in admirabile lumen suum3, in hoc eodem lumine ut perseverent, gratia sua confirmat, non deserens, nisi deseratur. Quocirca minime par est conditio eorum, qui per caeleste fidei donum catholicae veritati adhaeserunt, atque eorum, 10 qui ducti opinionibus humanis, falsam religionem sectantur; illi enim, qui fidem sub ecclesiae magisterio susceperunt, nullam unquam habere pos­ sunt iustam causam mutandi, aut in dubium fidem eandem revocandi. Quae cum ita sint, gratias agentes Deo Patri, qui dignos nos fecit in partem sortis sanctorum in lumine', tantam ne negligamus salutem5, sed aspicientes in is auctorem fidei et consummatorem lesum' teneamus spei nostrae confessionem inde­ clinabilem1. Caput ΖΙΛ De fidt et ratione Hoc quoque perpetuus ecclesiae catholicae consensus tenuit et tenet, duplicem esse ordinem cognitionis, non solum principio, sed obiecto îo etiam distinctum: principio quidem, quia in altero naturali ratione, in altero fide divina cognoscimus; obiecto autem, quia praeter ea, ad quae naturalis ratio pertingere potest, credenda nobis proponuntur mysteria in Deo abscondita, quae, nisi revelata divinitus, innotescere non possunt. Quocirca Apostolus, qui a gentibus Deum per ea, quae facta sunt, cogni25 tum esse testatur3, disserens tamen de gratia et veritate, quae per lesum Christum facta est·, pronuntiat: Loquimur Dei sapientiam in mysterio, quae abscondita est, quam praedestinavit Deus ante saecula in gloriam nostram, quam nemo principum huius saeculi cognovit. Nobis autem revelavit Deus per Spiritum suum: Spiritus enim omnia scrutatur, etiam profunda Dei10. Et ipse Unigenitus μ confitetur Patri, quia abscondit haec a sapientibus, et prudentibus, et revelavit ea parvulis11. Ac ratio quidem, fide illustrata, cum sedulo, pie et sobrie quaerit, aliquam, Deo dante, mysteriorum intelligentiam eamque fructuosissimam assequitur, tum ex eorum, quae naturaliter cognoscit, analogia, tum e mysteriorum ipsorum nexu inter se et cum fine hominis « ultimo; nunquam tamen idonea redditur ad ea perspicienda instar veri­ tatum, quae proprium ipsius obiectum constituunt. Divina enim mysteria suapte natura intellectum creatum sic excedunt, ut etiam revelatione tradita et fide suscepta, ipsius tamen fidei velamine contecta et quadam quasi caligine obvoluta maneant, quamdiu in hac mortali vita peregrina­ te mur a Domino: per fidem enim ambulamus, et non per speciem12. Verum etsi fides sit supra rationem, nulla tamen unquam inter fidem et rationem vera dissensio esse potest: cum idem Deus, qui mysteria revelat et fidem infundit, animo humano rationis lumen indiderit; Deus autem negare 1 Cf. Is 11,12. » Cf. Heb 2,3. • Cf. Io 1,17. 1 Cf. 1 Tm 2, 4. » Cf. 1 Pt 2,9; Col 1, 13. ‘ Col 1, 12. • Heb 12,2. 1 Heb 10, 23. · Cf. Rm 1, 20. ie 1 Cor 2,7-8,10. » Cf. Mt 11, 25. 11 2 Cor 5, 6-7. First Vatican Council — J8(7)-1870 * 808 divine mission. So it comes about that, like a standard lifted up for the nations1, she both invites to herself those who have not yet believed, and likewise assures her sons and daughters that the faith they profess rests on the firmest of foundations. To this witness is added the effective help of power from on high. For, the kind Lord stirs up those who go astray and helps them by his grace so that they may come to the knowledge of the truth2; and also confirms by his grace those whom he has translated into his admirable light3, so that they may persevere in this light, not abandoning them unless he is first abandoned. Consequently, the situation of those, who by the heavenly gift of faith have embraced the catholic truth, is by no means the same as that of those who, led by human opinions, follow a false religion; for those who have accepted the faith under the guidance of the church can never have any just cause for changing this faith or for calling it into question. This being so, giving thanks to God the Father who has made us worthy to share with the saints in light4, let us not neglect so great a salvation5, but looking unto Jesus the author and finisher of our faith6, let us hold the unshakeable confession of our hope7. Chapter 4, On faith and reason The perpetual agreement of the catholic church has maintained and maintains this too: that there is a twofold order of knowledge, distinct not only as regards its source, but also as regards its object. With regard to the source, we know at the one level by natural reason, at the other level by divine faith. With regard to the object, besides those things to which natural reason can attain, there are proposed for our belief mysteries hidden in God which, unless they are divinely revealed, are incapable of being known. Wherefore, when the Apostle, who witnesses that God was known to the gentiles from created things8, comes to treat of the grace and truth which came by Jesus Christ9, he declares: We impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age understood this. God has revealed it to us through the Spirit. For the Spirit searches everything, even the depths of God10. And the Only-begotten himself, in his confession to the Father, acknow­ ledges that the Father has hidden these things from the wise and prudent and revealed them to the little ones11. Now reason, if it is enlightened by faith, does indeed when it seeks persistently, piously and soberly, achieve by God’s gift some understanding, and that most profitable, of the mysteries, whether by analogy from what it knows naturally, or from the connexion of these mysteries with one another and with the final end of humanity; but reason is never rendered capable of penetrating these mysteries in the way in which it penetrates those truths which form its proper object. For the divine mysteries, by their very nature, so far surpass the created understanding that, even when a revelation has been given and accepted by faith, they remain covered by the veil of that same faith and wrapped, as it were, in a certain obscurity, as long as in this mortal life we are away from the Lord, for we walk by faith, and not by sight12. Even though faith is above reason, there can never be any real disagreement between faith and reason, since it is the same God who reveals the mysteries and infuses faith, and who has endowed the human mind with the light of reason. ' See Is 11, 12. 5 See Heb 2, 3. ‘‘ See J n 1, 17. 2 See 1 Tm 2, 4. 3 See 1 Pt 2, 9; Col 1, 13. 4 Col 1, 12. 6 Heb 12, 2. 7 Heb 10, 23. K See Rm 1, 20. 10 1 Cor 2, 7-8, 10. " See Mt 1 1, 25. 12 2 Cor 5. 6-7. 809 Conahum Vttiauuan I — 1S69-1870 seipsum non possit, nec verum vero unquam contradicere. Inanis autem huius contradictionis species inde potissimum oritur, quod vel fidei dogmata ad mentem ecclesiae intellecta et exposita non fuerint, vel opinionum commenta pro rationis effatis habeantur. Omnem igitur assertionem veritati illuminatae fidei contrariam omnino falsam esse definimus*1. Porro ecclesia, quae una cum apostolico munere docendi, mandatum accepit, fidei depositum custodiendi, ius etiam et officium divinitus habet falsi nominis scientiam proscribendi, ne quis decipiatur per philosophiam, et inanem fallaciam2. Quapropter omnes christiani fideles huiusmodi opiniones, quae fidei doctrinae contrariae esse cognoscuntur, maxime si ab ecclesia reprobatae fuerint, non solum prohibentur tanquam legitimas scientiae conclusiones defendere, sed pro erroribus potius, qui fallacem veritatis speciem prae se ferant, habere tenentur omnino. Neque solum fides et ratio inter se dissidere nunquam possunt, sed opem quoque sibi mutuam ferunt, cum recta ratio fidei fundamenta demonstret, eiusque lumina illustrata rerum divinarum scientiam exco­ lat; fides vero rationem ab erroribus liberet ac tueatur, eamque multi­ plici cognitione instruat. Quapropter tantum abest, ut ecclesia humana­ rum artium et disciplinarum culturae obsistat, ut hanc multis modis iuvet atque promoveat. Non enim commoda ab iis ad hominum vitam dimanantia aut ignorat aut despicit; fatetur imo, eas, quemadmodum a Deo, scientiarum domino, profectae sunt, ita si rite pertractentur, ad Deum, iuvante eius gratia, perducere. Nec sane ipsa vetat, ne huiusmodi disciplinae in suo quaeque ambitu propriis utantur principiis et propria methodo; sed iustam hanc libertatem agnoscens, id sedulo cavet, ne divinae doctrinae repugnando errores in se suscipiant, aut fines proprios transgressae, ea, quae sunt fidei, occupent et perturbent. Neque enim fidei doctrina, quam Deus revelavit, velut philosophicum inventum pro­ posita est humanis ingeniis perficienda, sed tanquam divinum depositum Christi sponsae tradita, fideliter custodienda et infallibiliter declaranda. Hinc sacrorum quoque dogmatum is sensus perpetuo est retinendus, quem semel declaravit sancta mater ecclesia, nec unquam ab eo sensu, altioris intelligentiae specie et nomine, recedendum. Crescat igitur et multum vehementerque proficiat, tam singulorum, quam omnium, tam unius hominis, quam totius ecclesiae, aetatum ac saeculorum gradibus, intelligentia, scientia, sapientia: sed in suo dumtaxat genere, in eodem scilicet dogmate, eodem sensu, eademque sententia3. 5 10 is 20 25 30 35 CANONES I. De Deo rerum omnium creatore 1. Si quis unum verum Deum visibilium et invisibilium creatorem et dominum negaverit: a. s. 40 1 Cone. Lat. V, sess. VITI (v. supra p. 605, 31-34). 1 Cf. Coi 2, 8. 3 Vincendus Lerinensis, Commonitorium, 28 (PL 50, 668). hirst Vatican Council — 1869-1870 * 809 God cannot deny himself, nor can truth ever be in opposition to truth. The appearance of this kind of specious contradiction is chiefly due to the fact that cither the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason. Therefore we define that every assertion contrary to the truth of enlight­ ened faith is totally false1. Furthermore the church which, together with its apostolic office of teaching, has received the charge of preserving the deposit of faith, has by divine appointment the right and duty of condemning what wrongly passes for knowledge, lest anyone be led astray by philosophy and empty deceit* 2. Hence all faithful Christians are forbidden to defend as the legitimate conclusions of science those opinions which are known to be contrary to the doctrine of faith, particularly if they have been condemned by the church; and furthermore they are absolutely bound to hold them to be errors which wear the deceptive appearance of truth. Not only can faith and reason never be at odds with one another but they mutually support each other, for on the one hand right reason established the foundations of the faith and, illuminated by its light, develops the science of divine things; on the other hand, faith delivers reason from errors and protects it and furnishes it with knowledge of many kinds. Hence, so far is the church from hindering the development of human arts and studies, that in fact she assists and promotes them in many ways. For she is neither ignorant nor contemptuous of the advantages which derive from this source for human life, rather she acknow­ ledges that those things flow from God, the lord of sciences, and, if they are properly used, lead to God by the help of his grace. Nor does the church forbid these studies to employ, each within its own area, its own proper principles and method: but while she admits this just freedom, she takes particular care that they do not become infected with errors by conflicting with divine teaching, or, by going beyond their proper limits, intrude upon what belongs to faith and engender confusion. For the doctrine of the faith which God has revealed is put forward not as some philosophical discovery capable of being perfected by human intelligence, but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated. Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding. May understand­ ing, knowledge and wisdom increase as ages and centuries roll along, and greatly and vigorously flourish, in each and all, in the individual and the whole church: but this only in its own proper kind, that is to say, in the same doctrine, the same sense, and the same understanding3. CANONS /. On God the creator of all things 1. If anyone denies the one true God, creator and lord of things visible and invisible: let him be anathema. See Lateran council V, session 8 (see above p. 605). 2 See Col 2, 8. 3 Vincent of Lerins, Commonitorium (Notebook), 28 (PL 50, 668). SIO Canalium Vaticanum !— 1S69-IS70 2. Si quis praeter materiam nihil esse affirmare non erubuerit: a. s. 3. Si quis dixerit, unam eandemque esse Dei et rerum omnium sub­ stantiam vel essentiam : a. s. 4. Si quis dixerit, res finitas, tum corporeas tum spirituales, aut saltem * spirituales, c divina substantia emanasse; aut divinam essentiam sui manifestatione vel evolutione fieri omnia; aut denique Deum esse ens universale seu indefinitum, quod sese deter­ minando constituat rerum universitatem in genera, species et individua distinctam: a. s. io 5. Si quis non confiteatur, mundum, resque omnes, quae in eo con­ tinentur, et spirituales et materiales, secundum totam suam substantiam a Deo ex nihilo esse productas ; aut Deum dixerit non voluntate ab omni necessitate libera, sed tam necessario creasse, quam necessario amat se ipsum; 15 aut mundum ad Dei gloriam conditum esse negaverit: a. s. II. De revelaiiane 1. Si quis dixerit, Deum unum et verum, creatorem et dominum no­ strum, per ea, quae facta sunt, naturali rationis humanae lumine certo cognosci non posse: a. s. 30 2. Si quis dixerit, fieri non posse, aut non expedire, ut per revelationem divinam homo de Deo, cultuque ei exhibendo edoceatur: a. s. 3. Si quis dixerit, hominem ad cognitionem et perfectionem, quae naturalem superet, divinitus evehi non posse, sed ex seipso ad omnis tandem veri et boni possessionem iugi profectu pertingere posse et 24 debere: a. s. 4. Si quis sacrae scripturae libros integros cum omnibus suis partibus prout illos sancta Tridentina synodus recensuit, pro sacris et canonicis non susceperit aut eos divinitus inspiratos esse negaverit: a. s. III, De fide 1. Si quis dixerit, rationem humanam ita independentem esse, ut fides ei a Deo imperari non possit: a. s. 2. Si quis dixerit, fidem divinam a naturali de Deo et rebus moralibus scientia non distingui, ac propterea ad fidem divinam non requiri, ut revelata veritas propter auctoritatem Dei revelantis credatur: a. s. 3s 3. Si quis dixerit, revelationem divinam externis signis credibilem fieri non posse, ideoque sola interna cuiusque experientia aut inspiratione privata homines ad fidem moveri debere: a. s. 4. Si quis dixerit, miracula nulla fieri posse, proindeque omnes de iis narrationes, etiam in sacra scriptura contentas, inter fabulas vel mythos «ο ablegandas esse; aut miracula certo cognosci nunquam posse, nec iis divinam religionis christianae originem rite probari: a. s. 5. Si quis dixerit, assensum fidei christianae non esse liberum, sed argumentis humanae rationis necessario produci; aut ad solam fidem vivam, quae per charitatem operatur, gratiam Dei necessariam esse: a. s. μ First Vatican Council — 1869-1870 * 810 2. If anyone is so bold as to assert that there exists nothing besides matter: let him be anathema. 3. If anyone says that the substance or essence of God and that of all things are one and the same: let him be anathema. 4. If anyone says that finite things, both corporal and spiritual, or at any rate, spiritual, emanated from the divine substance; or that the divine essense, by the manifestation and evolution of itself, becomes all things; or, finally, that God is a universal or indefinite being which by selfdetermination establishes the totality of things distinct in genera, species and individuals: let him be anathema. 5. If anyone does not confess that the world and all things which are contained in it, both spiritual and material, were produced, according to their whole substance, out of nothing by God; or holds that God did not create by his will free from all necessity, but as necessarily as he necessarily loves himself; or denies that the world was created for the glory of God: let him be anathema. 2. On revelation 1. If anyone says that the one, true God, our creator and lord, cannot be known with certainty from the things that have been made, by the natural light of human reason: let him be anathema. 2. If anyone says that it is impossible, or not expedient, that human beings should be taught by means of divine revelation about God and the worship that should be shown him: let him be anathema. 3. If anyone says that a human being cannot be divinely elevated to a knowledge and perfection which exceeds the natural, but of himself can and must reach finally the possession of all truth and goodness by continual development: let him be anathema. 4. If anyone does not receive as sacred and canonical the complete books of sacred scripture with all their parts, as the holy council of Trent listed them, or denies that they were divinely inspired: let him be anathema. 3. On faith 1. If anyone says that human reason is so independent that faith cannot be commanded by God: let him be anathema. 2. If anyone says that divine faith is not to be distinguished from natural knowledge about God and moral matters, and consequently that for divine faith it is not required that revealed truth should be believed because of the authority of God who reveals it: let him be anathema. 3. If anyone says that divine revelation cannot be made credible by external signs, and that therefore men and women ought to be moved to faith only by each one’s internal experience or private inspiration: let him be anathema. 4. If anyone says that all miracles are impossible, and that therefore all reports of them, even those contained in sacred scripture, are to be set aside as fables or myths; or that miracles can never be known with certainty, nor can the divine origin of the Christian religion be proved from them: let him be anathema. 5. If anyone says that the assent to Christian faith is not free, but is necessarily produced by arguments of human reason; or that the grace of God is necessary only for living faith which works by charity: let him be anathema. 811 Concilium Vaticanum 1 — 1869-1870 6. Si quis dixerit, parem esse conditionem fidelium atque eorum, qui ad fidem unice veram nondum pervenerunt, ita ut catholici iustam cau­ sam habere possint, fidem, quam sub ecclesiae magisterio iam suscepe­ runt, assensu suspenso in dubium vocandi, donec demonstrationem scientificam credibilitatis et veritatis fidei suae absolverint: a. s. s Il'\ Dt fJt ii ralione 1. Si quis dixerit, in revelatione divina nulla vera et proprie dicta mysteria contineri, sed universa fidei dogmata posse per rationem rite excultam e naturalibus principiis intelligi et demonstrari: a. s. 2. Si quis dixerit, disciplinas humanas ea cum libertate tractandas esse, io ut earum assertiones, etsi doctrinae revelatae adversentur, tanquam verae retineri, neque ab ecclesia proscribi possint: a. s. 3. Si quis dixerit, fieri posse, ut dogmatibus ab ecclesia propositis, aliquando secundum progressum scientiae sensus tribuendus sit alius ab eo, quem intellexit et intelligit ecclesia: a. s. is Itaque supremi pastoralis nostri officii debitum exequentes, omnes Christi fideles, maxime vero eos, qui praesunt vel docendi munere fun­ guntur, per viscera lesu Christi obtestamur, nec non eiusdem Dei et salvatoris nostri auctoritate iubemus, ut ad hos errores a sancta ecclesia arcendos et eliminandos, atque purissimae fidei lucem pandendam stu- 20 dium et operam conferant. Quoniam vero satis non est, haereticam pravitatem devitare, nisi ii quoque errores diligenter fugiantur, qui ad illam plus minusve accedunt; omnes officii monemus, servandi etiam constitutiones et decreta, quibus pravae eiusmodi opiniones, quae isthic diserte non enumerantur, ab hac 25 sancta sede proscriptae et prohibitae sunt. SESSIO IV 18 iul. 1870 Constitutio dogmatica prima de ecclesia Christi Pius episcopus servus servorum Dei, sacro approbante concilio, ad perpetuam rei memoriam. Pastor aeternus et episcopus animarum nostra­ rum1 ut salutiferum redemptionis opus perenne redderet, sanctam aedifi- 30 care ecclesiam decrevit, in qua veluti in domo Dei viventis fideles omnes unius fidei et charitatis vinculo continerentur. Quapropter, priusquam clarificaretur, rogavit Patrem non pro apostolis tantum, sed et pro eis, qui credituri erant per verbum eorum in ipsum, ut omnes unum essent, sicut ipse Filius et Pater unum sunt2. Quemadmodum igitur apostolos, quos sibi de 35 mundo elegerat3, misit, sicut ipse missus erat a Patre4: ita in ecclesia sua pastores et doctores usque ad consummationem saeculi esse voluit. Ut vero episcopatus ipse unus et indivisus esset, et per cohaerentes sibi 1 Cf. 1 Pt 2, 25. 1 Io 17, 20-21. ’ Cf. Io 15,19. 4 Cf. Io 20,21. lint Vatican Council— 1869-1870 * 811 6. If anyone says that the condition of the faithful and those who have not yet attained to the only true faith is alike, so that Catholics may have a just cause for calling in doubt, by suspending their assent, the faith which they have already received from the teaching of the church, until they have completed a scientific demonstration of the credibility and truth of their faith: let him be anathema. 4, On faith and reason 1. If anyone says that in divine revelation there are contained no true mysteries properly so-called, but that all the dogmas of the faith can be understood and demonstrated by properly trained reason from natural principles: let him be anathema. 2. If anyone says that human studies are to be treated with such a degree of liberty that their assertions may be maintained as true even when they are opposed to divine revelation, and that they may not be forbidden by the church: let him be anathema. 3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema. And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith. But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. SESSION 4 18 July 1870 First dogmatic constitution on the church of Christ Pius, bishop, servant of the servants of God, with the approval of the sacred council, for an everlasting record. The eternal shepherd and guardian of our souls1, in order to render permanent the saving work of redemption, determined to build a church in which, as in the house of the living God, all the faithful should be linked by the bond of one faith and charity. Therefore, before he was glorified, he besought his Father, not for the apostles only, but also for those who were to believe in him through their word, that they all might be one as the Son himself and the Father are one2. So then, just as he sent apostles, whom he chose out of the world3, even as he had been sent by the Father, in like manner it was his will that in his church there should be shepherds and teachers until the end of time. In order, then, that the episcopal office should be one and undivided and that, by the union of the clergy, the whole multitude of believers should be ‘Seel Pt 2, 25. 2 Jn 17, 20-21. 3 See Jn 15, 19. 4 See Jn 20, 21, S12 Concilium Vaticanum I — 186^1870 invicem sacerdotes credentium multitudo universa in fidei et commu­ nionis unitate conservaretur, beatum Petrum cacteris apostolis praeponens in ipso instituit perpetuum utriusque unitatis principium ac visibile funda­ mentum, super cuius fortitudinem aeternum extrueretur templum, et s ecclesiae caelo inferenda sublimitas in huius fidei firmitate consurgeret1. Et quoniam portae inferi ad evertendam, si fieri posset, ecclesiam contra eius fundamentum divinitus positum maiori in dies odio undique in­ surgunt; nos ad catholici gregis custodiam, incolumitatem, augmentum, necessarium esse iudicamus, sacro approbante concilio, doctrinam de io institutione, perpetuitate ac natura sacri apostolici primatus, in quo totius ecclesiae vis ac soliditas consistit, cunctis fidelibus credendam et tenendam, secundum antiquam atque constantem universalis ecclesiae fidem proponere, atque contrarios, dominico gregi adeo perniciosos, errores proscribere et condemnare. IS 20 25 30 35 9-lS70 et hanc Romani pontificis iurisdictionis potestatem, quae vere episcopalis est, immediatam esse: erga quam cuiuscumque ritus et dignitatis pastores atque fideles, tam seorsum singuli quam simul omnes, officio hierarchicae subordinationis, veraeque obedientiae obstringuntur, non solum in rebus, s quae ad fidem et mores, sed etiam in iis, quae ad disciplinam et regimen ecclesiae per totum orbem diffusae pertinent; ita ut custodita cum Romano pontifice tam communionis, quam eiusdem fidei professionis unitate, ecclesia Christi sit unus grex sub uno summo pastore1. Haec est catholicae veritatis doctrina, a qua deviare, salva fide atque salute, nemo potest. 10 Tantum autem abest, ut haec summi pontificis potestas officiat ordi­ nariae ac immediatae illi episcopalis iurisdictionis potestati, qua episcopi, qui positi a Spiritu sancto in apostolorum locum successerunt, tamquam veri pastores assignatos sibi greges, singuli singulos, pascunt et regunt, ut eadem a supremo et universali pastore asseratur, roboretur ac vindiis cetur, secundum illud sancti Gregorii Magni: „Meus honor est honor uni­ versalis ecclesiae. Meus honor est fratrum meorum solidus vigor. Tum ego vere honoratus sum, cum singulis quibusque honor debitus non *' negatur. Porro ex suprema illa Romani pontificis potestate gubernandi univer20 sam ecclesiam ius eidem esse consequitur, in huius sui muneris exercitio libere communicandi cum pastoribus et gregibus totius ecclesiae, ut iidem ab ipso in via salutis doceri ac regi possint. Quare damnamus ac repro­ bamus illorum sententias, qui hanc supremi capitis cum pastoribus et gregibus communicationem licite impediri posse dicunt, aut eandem 25 reddunt saeculari potestati obnoxiam, ita ut contendant, quae ab apostolica sede vel eius auctoritate ad regimen ecclesiae constituuntur, vim ac valorem non habere, nisi potestatis saecularis placito confirmentur. Et quoniam divino apostolici primatus iure Romanus pontifex univer­ sae ecclesiae praeest, docemus etiam et declaramus, eum esse iudicem 3o supremum fidelium1*3, et in omnibus causis ad examen ecclesiasticum spectantibus ad ipsius posse iudicium recurri4; sedis vero apostolicae, cuius auctoritate maior non est, iudicium a nemine fore retractandum, neque cuiquam de eius licere iudicare iudicio5. Quare a recto veritatis tramite aberrant, qui affirmant, licere ab iudiciis Romanorum pontificum 35 ad oecumenicum concilium tamquam ad auctoritatem Romano pontifice superiorem appellare. Si quis itaque dixerit, Romanum pontificem habere tantummodo offi­ cium inspectionis vel directionis, non autem plenam et supremam po­ testatem iurisdictionis in universam ecclesiam, non solum in rebus, quae 5· De liturgia Apostolo docemur mortificationem lesu semper circumferre in corpore nostro, ut et vita lesu manifestetur in carne nostra mortali.31 Quapropter Dominum in missae sacrificio precamur ut, ,,hostiae spiritualis oblatione suscepta, nosmetipsos" sibi perficiat „munus aeternum . ** 32 i 13. Pia populi christiani exercitia, dummodo legibus et normis ecclesiae conformia sint, valde commendantur, praesertim cum de mandato apostolicae sedis fiunt. Speciali quoque dignitate gaudent sacra ecclesiarum particularium exercitia, quae de mandato episcoporum celebrantur, secundum consuetu10 dines aut libros legitime approbatos. Ita vero, ratione habita temporum liturgicorum, eadem exercitia ordinentur oportet, ut sacrae liturgiae congruant, ab ea quodammodo deriventur, ad eam populum manuducant, utpote quae natura sua iisdem longe antecellat. IS to is so ss