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Magisterium, The Council of Trent
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SESSION THE FIRST OF THE OECUMENICAL AND GENERAL COUNCIL OF TRENT
DECREE TOUCHING THE OPENING OF THE COUNCIL
DECREE TOUCHING THE MANNER OF LIVING, AND OTHER MATTERS TO BE OBSERVED, DURING THE COUNCIL
DECREE TOUCHING THE SYMBOL OF FAITH
DECREE CONCERNING THE CANONICAL SCRIPTURES
DECREE CONCERNING THE EDITION, AND THE USE, OF THE SACRED BOOKS
DECREE CONCERNING ORIGINAL SIN
CHAPTER I. On the Institution of a Lectureship of Sacred Scripture, and of the liberal arts.
CHAPTER II. On Preachers of the word of God, and on Questors of alms.
CHAPTER I. On the Inability of Nature and of the Law to justify man.
CHAPTER II. On the dispensation and mystery of Christ's advent.
CHAPTER III. Who are justified through Christ.
CHAPTER V. On the necessity, in adults, of preparation for Justification, and whence it proceeds.
CHAPTER VI. The manner of Preparation.
CHAPTER VII. What the justification of the impious is, and what are the causes thereof.
CHAPTER IX. Against the vain confidence of Heretics.
CHAPTER X. On the increase of Justification received.
CHAPTER XI. On keeping the Commandments, and on the necessity and possibility thereof.
CHAPTER XII. That a rash presumptuousness in the matter of Predestination is to be avoided.
CHAPTER XIII. On the gift of Perseverance.
CHAPTER XIV. On the fallen, and their restoration.
CHAPTER XV. That, by every mortal sin, grace is lost, but not faith.
CHAPTER V. Bishops shall neither exercise any pontifical function, nor ordain, in another diocese.
CHAPTER I. Who is capable of governing Cathedral churches.
CHAPTER IV. The retainer of several Benefices contrary to the Canons, shall be deprived thereof.
CHAPTER VI. What unions of Benefices shall be accounted valid.
CHAPTER VIII. Churches shall be repaired: the cure of souls sedulously discharged.
CHAPTER IX. The duty of consecration not to be delayed.
CHAPTER XI. Faculties for promotion shall not avail any one without a just cause.
CHAPTER XII. Faculties for not being promoted shall not exceed a year.
CHAPTER XIV. The civil causes of exempted persons which may be taken cognizance of by bishops.
BULL WITH FACULTY TO TRANFER THE COUNCIL
DECREE CONCERNING THE TRANSLATION OF THE COUNCIL
DECREE FOR THE PROROGATION OF THE SESSION
DECREE FOR THE PROROGATION OF THE SESSION
BULL FOR THE RESUMPTION OF THE COUNCIL OF TRENT, UNDER THE SOVEREIGN PONTIFF, JULIUS III
DECREE FOR RESUMING THE COUNCIL
DECREE CONCERNING THE MOST HOLY SACRAMENT OF THE EUCHARIST
CHAPTER II. On the reason of the Institution of this most holy Sacrament.
CHAPTER III. On the excellency of the most holy Eucharist over the rest of the Sacraments.
CHAPTER IV. On Transubstantiation.
CHAPTER V. On the cult and veneration to be shown to this most holy Sacrament.
CHAPTER VI. On reserving the Sacrament of the sacred Eucharist, and bearing it to the Sick.
CHAPTER VII. On the preparation to be given that one may worthily receive the sacred Eucharist.
CHAPTER VIII. On the use of this admirable Sacrament.
ON THE MOST HOLY SACRAMENT OF THE EUCHARIST
CHAPTER VII. The qualifications of witnesses against a bishop are described.
CHAPTER VIII. Important episcopal causes shall be taken cognizance of by the Supreme Pontiff.
SAFE-CONDUCT GRANTED TO PROTESTANTS
ON THE MOST HOLY SACRAMENTS OF PENANCE AND EXTREME UNCTION
Doctrine on the Sacrament of Penance.
CHAPTER I. On the necessity, and on the institution of the Sacrament of Penance.
CHAPTER II. On the difference between the Sacrament of Penance and that of Baptism
CHAPTER III. On the parts, and on the fruit of this Sacrament.
CHAPTER VI. On the ministry of this Sacrament, and on Absolution.
CHAPTER VII. On the Reservation of Cases.
CHAPTER VIII. On the necessity and on the fruit of Satisfaction.
CHAPTER IX. On Works of Satisfaction.
ON THE SACRAMENT OF EXTREME UNCTION
CHAPTER I. On the Institution of the Sacrament of Extreme Unction.
CHAPTER II. On the Effect of this Sacrament.
CHAPTER III. On the Minister of this Sacrament, and on the time when it ought to be administered.
ON THE MOST HOLY SACRAMENT OF PENANCE
ON THE SACRAMENT OF EXTREME UNCTION
CHAPTER V. The jurisdiction of Conservators is confined within certain limits.
CHAPTER VIII. No one shall, by virtue of any privilege, punish the clerics of another.
CHAPTER X. Regular Benefices shall be conferred on Regulars.
CHAPTER XIV. That the Mass, Order, and Reformation, shall be next treated of.
DECREE FOR PROROGUING THE SESSION
SAFE-CONDUCT GIVEN TO THE PROTESTANTS
DECREE FOR THE SUSPENSION OF THE COUNCIL
BULL FOR THE CELEBRATION OF THE COUNCIL OF TRENT, UNDER THE SOVEREIGN PONTIFF, PIUS IV
DECREE FOR CELEBRATING THE COUNCIL
DECREE ON THE CHOICE OF BOOKS AND FOR INVITING ALL MEN ON THE PUBLIC FAITH TO THE COUNCIL
SAFE-CONDUCT GRANTED TO THE GERMAN NATION
EXTENSION THEREOF TO OTHER NATIONS
DECREE FOR THE PROROGATION OF THE SESSION
DECREE FOR THE PROROGATION OF THE SESSION
CHAPTER II. The power of the Church as regards the dispensation of the Sacrament of the Eucharist.
CHAPTER III. That Christ whole and entire, and a true Sacrament are received under either species.
CHAPTER IV. That little Children are not bound to sacramental Communion.
ON COMMUNION UNDER BOTH SPECIES, AND ON THE COMMUNION OF INFANTS
CHAPTER II. Those who have not wherewith to live, are excluded from sacred Orders.
CHAPTER V. Bishops shall be able to form perpetual unions, in the cases by law permitted.
DOCTRINE ON THE SACRIFICE OF THE MASS.
CHAPTER I. On the institution of the most holy Sacrifice of the Mass.
CHAPTER II. That the Sacrifice of the Mass is propitiatory both for the living and the dead.
CHAPTER III. On Masses in honour of the Saints.
CHAPTER IV On the Canon of the Mass.
CHAPTER V. On the solemn ceremonies of the Sacrifice of the Mass.
CHAPTER VI. On Mass wherein the priest alone communicates.
CHAPTER VII. On the water that is to be mixed with the wine to be offered in the chalice.
CHAPTER IX. Preliminary Remark on the following Canons.
DECREE CONCERNING THE THINGS TO BE OBSERVED, AND TO BE AVOIDED, IN THE CELEBRATION OF MASS.
CHAPTER I. The Canons relative to the life, and propriety of conduct of Clerics are renewed.
CHAPTER II. Who are to be promoted to Cathedral Churches.
CHAPTER VI Last intentions to be altered with caution.
CHAPTER VII. The chapter Romana, in the sixth (of the Decretals), is renewed.
CHAPTER X. Notaries shall be subject to the examination and judgment of the Bishops.
CHAPTER XI. Usurpers of the property of any Church, or pious places, are punished.
DECREE TOUCHING THE PETITION FOR THE CONCESSION OF THE CHALICE.
CHAPTER I. On the institution of the Priesthood of the New Law.
CHAPTER II. On the Seven Orders.
CHAPTER III. That Order is truly and properly a Sacrament.
CHAPTER IV On the Ecclesiastical hierarchy, and on Ordination.
CHAPTER III. Bishops, except in case of illness, shall confer Order in person.
CHAPTER IV Who are to be initiated by the first tonsure.
CHAPTER V Wherewith those who are to be ordained are to be furnished.
CHAPTER VII. Those to be ordained are to be examined by persons versed in divine and human laws.
CHAPTER VIII. How, and by whom, each ought to be ordained.
CHAPTER XII. Age required for the major orders the deserving only to be admitted.
CHAPTER XIV. Who are to be raised to the Priesthood: their office.
CHAPTER XV. No one shall hear confessions, unless he be approved of by the Ordinary.
CHAPTER XVI. Those who are ordained shall be assigned to a particular church.
CHAPTER XVII. In what manner the exercise of the minor orders is to be restored.
CHAPTER XVIII. Method of establishing Seminaries for Clerics, and of educating the same therein.
DOCTRINE ON THE SACRAMENT OF MATRIMONY
ON THE SACRAMENT OF MATRIMONY.
DECREE ON THE REFORMATION OF MARRIAGE
CHAPTER II. Between whom Spiritual Relationship is contracted.
CHAPTER III. The impediment of public honesty is confined within certain limits.
CHAPTER IV. Affinity arising from fornication is confined to the second degree.
CHAPTER VI. Punishments inflicted on Abductors.
CHAPTER VII. Vagrants are to be married with caution.
CHAPTER VIII. Concubinage is severely punished.
CHAPTER X. The solemnities of marriage are prohibited at certain times.
CHAPTER I. The manner of proceeding to the creation of Bishops and Cardinals.
CHAPTER IX. By whom Secular Churches, not of any diocese, are to be visited.
CHAPTER XVI. What duty devolves on the Chapter during the vacancy of a See.
ON THE INVOCATION, VENERATION, AND RELICS, OF SAlNTS, AND ON SACRED IMAGES.
CHAPTER II. Property is wholly prohibited to Regulars.
CHAPTER V. Provision is made for the enclosure and safety of Nuns.
CHAPTER VI. Manner of choosing Regular Superiors.
CHAPTER XIV. By whom punishment is to be inflicted on a Regular who sins publicly.
CHAPTER XIX. How to proceed in cases of pretended invalidity of profession.
CHAPTER XXI. Over Monasteries, Religious of that same order shall be appointed.
CHAPTER V. The conditions and obligations imposed on Benefices shall be observed.
CHAPTER VI. In what manner the Bishop ought to act in regard of the visitation of exempted Chapters.
CHAPTER XIII. The fourth of Funeral (dues) shall be paid to the Cathedral or Parish Churches.
CHAPTER XIV. The manner of proceeding against Clerics who keep concubines is prescribed.
CHAPTER XV. The illegitimate Sons of Clerics are excluded from certain Benefices and Pensions.
CHAPTER XIX. Duelling is prohibited under the most severe penalties.
CHAPTER XXI. In all things the authority of the Aposto1ic See shall remain untouched.
DECREE FOR CONTINUING THE SESSION ON THE FOLLOWING DAY.
DECREE CONCERNING INDULGENCES.
ON CHOICE OF MEATS ON FASTS, AND FESTIVAL DAYS.
ON THE INDEX OF BOOKS ON THE CATECHISM, BREVIARY, AND MISSAL.
ON RECEIVING AND OBSERVING THE DECREES OF THE COUNCIL.
ON RECITING, IN SESSION, THE DECREES OF THE COUNCIL UNDER PAUL III. AND JULIUS III.
ON THE CLOSE OF THE COUNCIL, AND ON SUING FOR CONFIRMATION FROM OUR MOST HOLY LORD.
CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.
CANON II.-If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free will without grace, he were able to do both, though hardly indeed and with difficulty; let him be anathema.
CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he ought, so as that the grace of Justification may be bestowed upon him; let him be anathema.
[Page 45] CANON IV.-If any one saith, that man's free will moved and excited by God, by assenting to God exciting and calling, nowise co-operates towards disposing and preparing itself for obtaining the grace of Justification; that it cannot refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive; let him be anathema.
CANON V.-If any one saith, that, since Adam's sin, the free will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan; let him be anathema.
CANON VI.-If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of Himself, in such wise that the treason of Judas is no less His own proper work than the vocation of Paul; let him be anathema.
CANON VII.-If any one saith, that all works done before Justification, in whatsoever way they be done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema.
CANON VIII.-If any one saith, that the fear of hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.
CANON IX.-If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.
CANON X.-If any one saith, that men are just without the justice of Christ, whereby He merited for us to be justified; or that it is by that justice itself that they are formally just; let him be anathema.
[Page 46] CANON XI.-If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.
CANON XII.-If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified; let him be anathema.
CANON XIII.-If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and disposition, that his sins are forgiven him; let him be anathema.
CANON XIV.-If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected; let him be anathema.
CANON XV.-If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate; let him be anathema.
CANON XVI.-If any one saith, that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,-unless he have learned this by special revelation; let him be anathema.
CANON XVII.-If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil; let him be anathema.
CANON XVIII.-If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep; let him be anathema.
[Page 47] CANON XIX.-If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be anathema.
CANON XX.-If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of observing the commandments ; let him be anathema.
CANON XXI.-If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey; let him be anathema.
CANON XXII.-If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able; let him be anathema.
CANON XXIII.-lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,-except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.
CANON XXIV.-If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.
CANON XXV.-If any one saith, that, in every good work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation; let him be anathema.
CANON XXVI.-If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit of Jesus Christ, if so be that they persevere to the end in well [Page 48] doing and in keeping the divine commandments; let him be anathema.
CANON XXVII.-If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.
CANON XXVIII.-If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he, who has faith without charity, is not a Chris taught; let him be anathema.
CANON XXIX.-If any one saith, that he, who has fallen after baptism, is not able by the grace of God to rise again; or, that he is able indeed to recover the justice which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church-instructed by Christ and his Apostles-has hitherto professed, observed, and taugh; let him be anathema.
CANON XXX.-If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.
CANON XXXI.-If any one saith, that the justified sins when he performs good works with a view to an eternal recompense; let him be anathema.
CANON XXXII.-If any one saith, that the good works of one that is justified are in such manner the gifts of God, as that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose [Page 49] living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal life,-if so be, however, that he depart in grace,-and also an increase of glory; let him be anathema.
CANON XXXIII.-If any one saith,that,by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.