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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 in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema.
CANON II.--If any one, confounding the sacraments, saith that baptism is itself the sacrament of Penance, as though these two Sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck; let him be anathema.
CANON III.--If any one saith, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, are not to be understood of the power of forgiving and of retaining sins in the Sacrament of penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacra ment, to the power of preaching the gospel; let him be anathema.
[Page 108] CANON IV.--If any one denieth, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of penance; or saith that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ; let him be anathema.
CANON V.--If any one saith, that the contrition which is acquired by means of the examination, collection, and detestation of sins,--whereby one thinks over his years in the bitterness of his soul, by pondering on the grievousness, the multitude, the filthiness of his sins, the loss of eternal blessedness, and the eternal damnation which he has incurred, having therewith the purpose of a better life,--is not a true and profitable sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; in fine, that this (contrition) is a forced and not free and voluntary sorrow; let him be anathema.
CANON VI.--If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien from the institution and command of Christ, and is a human invention; let him be anathema.
CANON VII.--If any one saith, that, in the sacrament of Penance, it is not necessary, of divine right, for the remission of sins, to confess all and singular the mortal sins which after due and diligent previous meditation are remembered, even those (mortal sins) which are secret, and those which are opposed to the two last commandments of the Decalogtie, as also the circumstances which change the species of a sin; but (saith) that such confession is only useful to instruct and console the penitent, and that it was of old only observed in order to impose a [Page 109] canonical satisfaction; or saith that they, who strive to confess all their sins, wish to leave nothing to the divine mercy to pardon ; or, finally, that it is not lawful to confess venial sins ; let him be anathema.
CANON VIII.--If any one saith, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran, and that, for this cause, the faithful of Christ are to be persuaded not to con fess during Lent; let him be anathema.
CANON IX.--If any one saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or (even though) the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him; let him be anathema.
CANON X.--If any one saith, that priests, who are in mortal sin, have not the power of binding and of loosing; or, that not priests alone are the ministers of absolution, but that, to all and each of the faithful of Christ is it said: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven; and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained; by virtue of which words every one is able to absolve from sins, to wit, from public sins by reproof only, provided he who is reproved yield thereto, and from secret sins by a voluntary confession; let him be anathema.
CANON XI.--If any one saith, that bishops have not the right of reserving cases to themselves, except as regards external polity, and that therefore the reservation of cases hinders not but that a priest may truly absolve from reserved cases; let him be anathema.
[Page 110] CANON XII.--If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend that Christ has satisfied for them; let him be anathema.
CANON XIII.--If any one saith, that satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by Him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, almsdeeds, or by other works also of piety; and that, therefore, the best penance is merely a new life; let him be anathema.
CANON XIV.--If any one saith, that the satisfaction, by which enitents redeem their sins through Jesus Christ, are not a worship of God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ; let him be anathema.
CANON XV.--If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.