The holy council exhorts furthermore, and by the most holy Advent of our Lord and Savior conjures all pastors, that like good soldiers they sedulously commend to all the faithful all those things which the holy Roman Church, the mother and mistress of all churches, has decreed; also those things which have been established in this council and in the other ecumenical councils, and to make every effort that they comply with all these things, particularly those which tend to mortify the flesh, as the choice of foods and fasts, also those that serve to increase piety, as the devout and religious celebration of festival days often admonishing the people to obey those placed over them, since those who hear them will hear God as a rewarder, while those who despise them will feel God as an avenger.[87]

CONCERNING THE INDEX OF BOOKS AND THE CATECHISM, BREVIARY AND MISSAL

The holy council in the second session,[88] celebrated under our most holy Lord, Pius IV, commissioned some Fathers to consider what ought to be done concerning various censures and books either suspected or pernicious and to report to this holy council. Hearing now that they have put the finishing hand to this work, which, however, by reason of the variety and multitude of books the holy council cannot distinctly and easily estimate, it commands that whatever has been done by them be given over to the most holy Roman pontiff, that it may by his judgment and authority be completed and made public. The same it commands shall be done with regard to the catechism by the Fathers to whom it was assigned,[89] and likewise with regard to the missal and breviary.

CONCERNING THE PLACE OF AMBASSADORS

The holy council declares that by the place assigned to ambassadors, ecclesiastics as well as seculars, whether in the sessions, processions, or in any other acts whatsoever, no prejudice has been created with regard to any of them,[90] but that all their rights and prerogatives, as well as those of the emperor, their kings, states, and princes are unimpaired and intact and continue in the same state in which they were before the present council.

CONCERNING THE ACCEPTANCE AND OBSERVANCE OF THE DECREES OF THE COUNCIL

So great have been the misfortunes of these times and such the inveterate malice of the heretics, that in the statement of our faith there has been nothing so clearly and so certainly defined, which they at the instigation of the enemy of the human race have not defiled with some kind of error. For which reason the holy council has taken very special care to condemn and anathematize the chief errors of the heretics of our time and to transmit and teach the true and Catholic doctrine, as it has condemned, anathematized, and decreed. And since so many bishops, summoned from the various provinces of the Christian world, cannot for so long a time without great loss to the flock committed to them and without universal danger be absent from their churches, and since there is no hope that the heretics who have been so often invited, even provided with a safe-conduct which they desired,[91] and have been so long expected, will come here later, and it is therefore necessary finally to bring this holy council to an end, it remains now that it admonish in the Lord all princes, which it hereby does, so to direct their activity as not to permit the things that it has established to be corrupted or mutilated by the heretics, but that they be devoutly received and faithfully observed by them and by all others. But if with regard to their acceptance any difficulty should arise, or something should turn up which requires explanation or definition, which does not appear probable, the holy council trusts that besides the other remedies established in this council, the most blessed Roman pontiff will see to it that for the glory of God and the tranquillity of the Church, the necessities of the provinces be provided for either by summoning, especially from those provinces where the difficulty has arisen, the persons whom he shall judge competent to discuss the matter, or by the celebration of a general council if he should deem it necessary, or in any other way as shall seem to him more suitable.

THE READING OF THE DECREES OF THE COUNCIL UNDER PAUL III AND JULIUS III IN THE SESSION

Since at different times under Paul III as well as under Julius III, of happy memory, many things relative to dogma and the reform of morals have been decreed and defined in this council,[92] the holy council wishes that they be now recited and read. <They were read>.

THE END OF THE COUNCIL AND THE REQUEST FOR CONFIRMATION FROM OUR MOST HOLY LORD

Most illustrious Lords and most reverend Fathers, does it please you that to the praise of Almighty God an end be put to this holy ecumenical council and that the confirmation of each and all of the things which have been decreed and defined therein under the Roman pontiffs, Paul III and Julius III, of happy memory, as well as under our most holy Lord, Pius IV, be sought in the name of this holy council by the presidents and the legates of the Apostolic See from the most blessed Roman pontiff?

They replied: It pleases us.

Hereupon the most illustrious and most reverend Cardinal Morone, the first legate and president, blessing the holy council, said: After having given thanks to God, most reverend Fathers, go in peace.

They replied: Amen.

ACCLAMATIONS OF THE FATHERS AT THE CLOSE OF THE COUNCIL

The Cardinal of Lorraine: To the most blessed Pius, Pope and our Lord, pontiff of the holy universal Church, many years and eternal memory.

Reply of the Fathers: O Lord God, do Thou preserve very long, for many years, the most holy Father to thy Church.

The Cardinal: To the souls of the most blessed sovereign pontiffs, Paul III and Julius III, by whose authority this holy, general council was begun, peace from the Lord, and eternal glory, and happiness in the light of the saints.

Reply: Be their memory in benediction.

The Cardinal: May the memory of the Emperor Charles V and of the most serene kings, who have promoted and protected this universal council, be in benediction.

Reply: Amen, Amen.

The Cardinal: To the most serene Emperor Ferdinand, ever august, orthodox, and peaceful, and to all our kings, states, and princes, many years.

Reply: Preserve, O Lord, the pious and Christian Emperor; O, heavenly Emperor, protect earthly kings, the preservers of the right faith.

The Cardinal: To the legates of the Apostolic See, and the presidents of this council, many years and many thanks.

Reply: Many thanks; the Lord reward them.

The Cardinal: To the most reverend cardinals and most illustrious ambassadors.

Reply: Many thanks; many years.

The Cardinal: To the most holy bishops, life and a happy return to their churches.

Reply: To the heralds of truth perpetual memory; to the orthodox senate many years.

The Cardinal: The holy, ecumenical Council of Trent; let us confess its faith; let us always observe its decrees.

Reply: Let us always confess, always observe.

The Cardinal: We all believe thus, we all think the same, agreeing therein and embracing them, we all subscribe. This is the faith of blessed Peter and of the Apostles; this is the faith of the Fathers; this is the faith of the orthodox.

Reply: Thus we believe; thus we think; thus we subscribe.

The Cardinal: Adhering to these decrees, may we be made worthy of the mercies and grace of the first and great supreme priest, Jesus Christ God; our inviolate Lady, the holy Mother of God, and all the saints interceding.

Reply: So be it, so be it. Amen, Amen.

The Cardinal: Anathema to all heretics.

Reply: Anathema, anathema.

After this the legates presiding commanded all the Fathers under penalty of excommunications, that they before leaving the city of Trent subscribe with their own hand the decrees of the council, or approve them by some public instrument; all then subscribed, and they were in number two hundred and fifty-five, namely, four legates, two cardinals, three patriarchs, twenty-five archbishops, one hundred and sixty-eight bishops, seven abbots, thirty-nine procurators of absentees with lawful commission, seven generals of orders.

PRAISE BE TO GOD

It agrees with the original; in faith whereof we have subscribed:

I, Angelus Massarellus, Bishop of Telese, secretary of the holy Council of Trent.

I, Marcus Antonius Peregrinus, of Como, notary of the same council.

I, Cynthius Pamphilius, cleric of the diocese of Camerino, notary of the same council.

ENDNOTES

1 Cf. Sess. VI, can. 30 and Sess. XXII, chap. 2 and can. 3.

2 Cf. CC.4, 5, D.XXV; Eugene IV in the Council of Florence (Denzinger, Enchridion, no. 693).

3 See I Tim. 1:4; II Tim. 2:23; Tit. 3:9.

4 Cf. <infra>, chap. 4 de ref.

5 Cf. Sess XXII, chap. 3.

6 See I Tim. 2:5.

7 See I Cor. 3:16; 6:19; II Cor. 6:16.

8 Cf. II Council of Nicaea (787), can. 7.

9 Ps 134:15.

10 Sess. III, IV, VI.

11 Cf. c.ult., X, De reliq. et ven. sanct., III, 45.

12 C.2, D.III de cons.

13 Ps. 92:5.

14 Cf. c. I, X, De reliq. et ven. sanct., III, 45.

15 Cf. c.ult., X, h.t., De reliq.

16 Cf. c. I (# Quum igitur in primis), in Clem., De verb. sig., V, II.

17 Cf. cc. II, 13, C.XII, q. I; cc. 2, 6, X, De statu monach., III, 35.

18 Cf. c. 3 (# Porro), VI, De verb. sig., V, 12; C. l, h.t. in Clem., V, II.

19 Cf. c.9, X, De vit. et hon. cler., III. I; c. I, X, De instit., III, 7; c. un. (# I), VI, De stat. regul., III, 16.

20 Cf. c. 35, C.XVI, q. l; c.7, X, De off. jud. ord., I, 31; cc. 3, 4, X, Ne cler. vel monach III. 50; C.1 (# 5), in Clem., De stat. monach., III, 10.

21 C. un., VI, De stat. regul., III, 16.

22 Cf. c. un., VI, De stat. regular., III, 16.

23 C.8, X, De vit. et hon. cler., III, I.

24 Cf. C.43, VI, De elect., I, 6.

25 Cf. c.7, X, De stat. monach., III, 35.

26 Cf. tot. tit. X, De stat. monach., III, 35, De stat. regul. in VI, III, 16, De stat. monach. in Clem., III, 10.

27 C. T (# 2), in Clem., De stat. monach., III, 10.

28 Cf. C. II, C. XVIII. q. 2

29 C. I, in Clem., De sent. excomm., V, 10.

30 C.13, D.XII.

31 Cf. c. ult., X, De stat. monach., III, 35.

32 Cf. C. l, C.XVII, q. 2; C. 16, X, De regular., III, 31; c. 2, h.t. in VI, III, 14.

33 Cf. c.8, X, h.t., III, 31; c. I, h.t., in VI, III, 14.

34 C. 12, X, De regular., III, 31.

35 C 10, C.XX, q.l; C.I, X, De regular., III, 31.

36 Cf. cc. 18, 19, X, De conv. conjug., III, 32.

37 C.2, C.XX, q.2; C.16, C.XXXII, q.2.

38 C.8, C.XX, q.I; C.12, X, De regular., III, 31.

39 Cf. Sess. XIV, chap. II de ref.

40 Cf. Sess. XXI, chap. 8 de ref

41 Cf. Sess. XIV, chap. 10 de ref.

42 Cf. Ps. 101:18: Ecclus. 3:20; 35:21; Matt. 18:3f.

43 C.7, D.XLI.

44 C. 23, C.XII, q.I; c. 19, C.XII, q.2.

45 Cf. Apost. can. 39.

46 Cf. Sess. XXIV, chap. 2 de ref.

47 Cf. Sess. V, chap. I de ref.

48 Cf. cc.8, 41, 42, C.XI, q.3; c.48, X, De sent. excomm., V, 39.

49 Cf. cc. 18, 19, 25, 26, C.XI, q.3; cc.8, 9, 15, 18, 29-31, 38, 39, X, De sent. excomm,.

50 Cf. Sess. XXII, chap. 6 de ref.

51 Cf. Sess. VI, chap. 4 de ref.; Sess. XIV, chap. 4 de ref.

52 Cf. Sess. XXIV, chap. 8 de ref. Matr. and chap. 14 <infra>.

53 C.10, D.XCV.

54 Cf. cc. 4, 5, X, De his, quae fiunt a prael., III. 10.

55 Cf. cc.5, 7, C.VIII, q. I; cc.7, 10, 11l, 13, X, De fil. presb., I, 17; cc.6, 15, X, De jur. patr., III, 38.

56 Cf. Sess. XXI, chap. 6 de ref.; cc. I, 14, C.VII, q. I.

57 Cf. Sess. VII, chaps.I, 3 de ref. and XXII, chap. 2 de ref.

58 Cf. c.2, D.XLII; c. un. D.LXXXV; c. 2, D.LXXXIX; c.30, C.XII, q.2.

59 Matt. 25:35.

60 Cf. Sess. VII, chap. 15 de ref.; c.2 in Clem., De relig. dom., III, II.

61 Cf. Sess. XIV, chap. 12 de ref.; c.25, X, De jur. patr., III, 38.

62 Cf. Sess. XXIV, chap. 19 de ref.

63 Cf. Sess. XIV, chap. 13 de ref. and XXIV, chap. 18 de ref.

64 Cf. c. un., X, Ut eccles. benef. sine demin. confer., III, 12.

65 Cc.6. 16. X. De jur. patr., III, 38.

66 Cf. Sess. VII, chap. 6 de ref.

67 C.II, VI, De rescript., 1, 3.

68 Cf. cc.5, 10, X, De dolo et cont., II, 14; c.2, X, De sent. et re jud., II, 27; Sess. XXIV, chap. 20 de ref.

69 C.6, C.X, q. 2.

70 Cc. I, 2, X, ne prael. vices sues, V, 4.

71 Cf. c. un., De reb. eccl. non al. in Extrav. comm., III, 4.

72 EX. 22:29; Lev. 27:30 f.; Num. 18:21 ff.; Tob. 1:6; Mal. 3:10; c.66, C.XVI, q.I; cc.6, 7, C.XVI, q.7; cc.14, 23, 26, X, De decimis, III, 30.

73 Cf. c. 5, C.XVI, q.7; cc.5, 22, 25, 32, X, De decimis, III, 30; c. I, in Clem., h.t., III, 8.

74 Cf. c.8, X, De sepult., III, 28; c.2, h.t. in VI, III, 12; C.2, h.t. in Clem., III, 7.

75 Cf. tot. tit X, De cohab. cler. et mul., III, 2.

76 Cf. cc.4, 6, h.t.

77 Cf. cc.2, 3, h.t.

78 C.I, D.XXXIV; cc.13, 16, D.LXXXI.

79 Cf. tot. tit. X, De fil. presb., I, 17.

80 Cf. Sess. VII, chap. 7 de ref.

81 Cf. C.22, C.II, q.5; tot. tit. X, De torneam., V, 13, De cler. pugn. in duello, V, 14, et De homicid., V, 12.

82 Cf. C.20, C.XXIII, q 5.

83 Cf. Sess. VII de ref. at the beginning.

84 Matt. 16: 19; John 20:23.

85 C.2, in Clem., De poenit. er remiss., V, 9.

86 Cf. Sess. XXI, chap. 9 de ref.

87 Luke 10:16; Heb. 13:17; c.9, D.XCIII.

88 Cf. Sess. XVIII at the beginning.

89 Cf. Sess. XXIV, chap. 7 de ref.

90 Cf. Sess. II at the end.

91 Cf. Sess. XIII, XV, XVIII.

92 Cf. Sess. V-VII, XIII, XIV.

BULL OF THE CONVOCATION OF THE HOLY ECUMENICAL COUNCIL OF TRENT under Pope Paul III

Paul, Bishop, servant of the servants of God,

for a perpetual remembrance hereof

Recognizing at the very beginning of our pontificate, which the divine providence of Almighty God, not for any merit of our own, but by reason of its own great goodness, has committed to us, to what troubled times and to how many distresses in almost all affairs our pastoral solicitude and vigilance were called, we desired indeed to remedy the evils that have long afflicted and well-night overwhelmed the Christian commonwealth; but we also, as men compassed with infirmity,[1] felt our strength unequal to take upon ourselves such a burden.

For while we realized that peace was necessary to free and preserve the commonwealth from the many dangers that threatened it, we found all filled with hatreds and dissensions, and particularly those princes, to whom God has entrusted almost the entire direction of affairs, at enmity with one another. Whilst we deemed it necessary for the integrity of the Christian religion and for the confirmation within us of the hope of heavenly things, that there be one fold and one shepherd[2] for the Lord’s flock, the unity of the Christian name was well-nigh rent and torn asunder by schisms, dissensions and heresies.

Whilst we desired the commonwealth to be safe and protected against the arms and insidious designs of the infidels, yet, because of our transgressions and the guilt of us all, indeed, because of the wrath of God hanging over us by reason of our sins, Rhodes had been lost, Hungary ravaged, war by land and sea intended and planned against Italy, and against Austria and Illyria, since the Turk, our godless and ruthless enemy, was never at rest and looked upon our mutual enmities and dissensions as his fitting opportunity to carry out his designs with success.

Wherefore, having been called, as we have said, in so great a tempest of heresies, discords and wars and in such restlessness of the waves to rule and pilot the bark of Peter, and not trusting sufficiently our own strength, we first of all cast our cares upon the Lord,[3] that He might sustain us and provide our soul with firmness and strength, our understanding with prudence and wisdom.

Then, considering that our predecessors, endowed with admirable wisdom and sanctity, had often in the greatest dangers of the Christian commonwealth had recourse to ecumenical councils and general assemblies of bishops as the best and most suitable remedy, we also decided to hold a general council.

When, on consulting the opinions of the princes whose consent in this matter we deemed particularly useful and expedient, we found them at that time not averse to so holy a work, we, as our letters and records attest, summoned an ecumenical council and a general assembly of those bishops and fathers, whose duty it is to attend, to be opened in the city of Mantua on the twenty-third of May in the year 1537 of our Lord’s incarnation and the third of our pontificate; entertaining almost the assured hope that when we should be assembled there in the name of the Lord, He would, as He promised, be in our midst[4] and in His goodness and mercy dispel with ease by the breath of His mouth all the storms and dangers of the times. But, as the enemy of mankind always plots against pious enterprises, at the very outset, contrary to all our hopes and expectations, the city of Mantua was refused us, unless we subscribed to certain conditions which were totally irreconcilable with the ordinances of our predecessors, with the condition of the times, with our own dignity and liberty, and with that of the Apostolic See and the ecclesiastical name, as we have made known in other letters.

Wherefore we were obliged to find another place and to choose another city, and since a convenient and suitable one did not immediately present itself, we were constrained to prorogue the celebration of the council to the following first day of November.

In the meantime, the Turk, our cruel and everlasting enemy, having attacked Italy with a powerful fleet, captured, sacked and ravaged several cities on the shores of Apulia and carried off as booty the inhabitants, while we, in the greatest fear and general danger, were occupied in fortifying our shores and in furnishing assistance to the nearest neighboring localities. At the same time, however, we did not neglect to consult and exhort the Christian princes to inform us what in their opinion would be a suitable place to hold the council, and since their opinions were various and uncertain, and there seemed to be needless delay, we, with the best intention and, we think, with prudence, chose Vicenza, a populous city, which by reason of the valor, esteem and power of the Venetians, who conceded it to us, offered not only free access but also and especially a free and safe place of residence for all.

But since time had already far advanced and the choice of the new city had to be made known to all, the proximity of the first of November precluding any announcement of this change, and winter moreover was near, we were again obliged to prorogue the council to the following spring, that is, to the first of the next May.

This having been firmly settled and decreed, we considered, while preparing ourselves and everything else to hold and celebrate that council successfully with the help of God, that it was a matter of prime importance both for the celebration of the council and for Christendom, that the Christian princes be united in peace and concord, and so we did not fail to implore and beseech our most beloved sons in Christ, Charles, ever august Emperor of the Romans, and Francis, the most Christian King, the two chief props and supports of the Christian name, to come together in a conference with us.

Both of them we very often urged by letters, nuncios and legates a latere selected from the number of our venerable brethren, to lay aside their jealousies and animosities, to agree to an alliance and holy friendship, and to succor the tottering state of Christendom, for the preservation of which especially did God give him power; and in case of neglect to do this and of failure to direct all their counsels to the common welfare of Christendom, they would have to render to Him a strict and severe account.

Yielding at last to our petitions they repaired to Nice, whither we also, for the cause of God and of bringing about peace, undertook a long and, to our advanced age, very fatiguing journey.

Neither did we neglect in the meantime, as the time set for the council, namely, the first of May, approached, to send to Vicenza three legates a latere, men of the greatest worth and esteem, chosen from the number of our brethren, the cardinals of the holy Roman Church, to open the council, to receive the prelates coming from various parts, and to transact and attend to such matters as they should deem necessary, till we ourselves on our return from our journey and mission of peace should be able to direct everything with greater exactness.

In the meantime we applied ourselves with all the zeal, love and energy of our soul to that holy and most necessary work, the establishment of peace among the princes.

God is our witness, in whose goodness we trusted when we exposed ourselves to the dangers of the journey and of life.

Our conscience is witness, and in this matter certainly cannot reproach us with having either neglected or not sought an opportunity to effect a reconciliation.

Witnesses are the princes themselves, whom we so often and so urgently implored through our nuncios, letters, legates, admonitions, exhortations and entreaties of every kind to lay aside their jealousies and form an alliance, that with united zeal and action they might aid the Christian commonwealth, already reduced to the greatest immediate danger.

Witnesses, moreover, are those vigils and anxieties, those labors and strenuous exertions of our soul by day and night, which we have endured to such large measure in this matter and cause.

For all that, our counsels and labors have not yet produced the desired results; for so it pleased the Lord our God, who, however, we trust will yet look more favorably on our wishes.

We ourselves have not in this matter, so far as we could, omitted anything pertaining to the duty of our pastoral office.

If there be any who interpret our efforts for peace in any other sense, we are grieved indeed, but in our grief we nevertheless give thanks to Almighty God who, as an example and a lesson of patience to us, willed that His own Apostles should be accounted worthy to suffer reproach for the name of Jesus who is our peace.[5]

However, though by reason of our sins a true and lasting peace between the two princes could not be effected in our meeting and conference at Niece, nevertheless, a truce of ten years was agreed upon; and hoping that as a result of this the holy council might be celebrated more beneficially and thus by its authority peace be permanently established, we urged the princes to come to the council themselves and to bring with them the prelates who had accompanied them and to summon those absent.

On both these points, however, they excused themselves on the grounds that it was necessary for them to return to their kingdoms and that the prelates who had accompanied them, being wearied and exhausted by the journey and its expenses, must recover and recruit themselves, and they besought us to decree yet another prorogation of the time for the opening of the council.

While we were rather unwilling to yield in this, we received in the meantime letters from our legates at Vicenza, announcing that though the day for the opening of the council had arrived, indeed had long since passed, hardly more than one or two prelates had repaired to Vicenza from foreign nations.

Since we saw on receipt of this information that the council could under no circumstances be held at this time, we yielded to the princes and put off the time for the opening of the council till the following Easter, the feast of the resurrection of the Lord.

The decretal letters concerning this our ordinance and prorogation were given and published at Genoa on the twenty-eighth of June in the year of the incarnation of our Lord 1538. This delay we granted the more readily because each of the princes promised to send ambassadors to us at Rome, that those things which remained for the perfect establishment of peace and which on account of the brevity of time could not be accomplished at Nice, might be considered and negotiated more conveniently in our presence at Rome.

And for this reason also both requested that the peace negotiations might precede the celebration of the council, for with peace established the council would be much more beneficial and salutary to the Christian commonwealth.

It was this hope for peace that moved us always to yield to the wishes of the princes, a hope that was greatly strengthened by the kind and friendly conference between those two princes after our departure from Nice, the news of which, giving us the greatest joy, confirmed us in the good hope, so that we believed God had at last listened to our prayers and received our earnest wishes for peace.

This conclusion of peace, therefore, we earnestly desired and urged, and since it was the opinion not only of the two aforesaid princes but also of our most dear son in Christ, Ferdinand, King of the Romans, that the work of the council ought not to be undertaken till peace had been established, and all urged us by letters and through their spokesmen to decide on a further prorogation of the time, particularly insistent being the most illustrious Emperor, who declared that he had promised those who dissent from Catholic unity that he would consider the matter with us on their behalf to the end that some plan of agreement might be arranged, which could not be done satisfactorily before his return to Germany, and guided throughout by the same hope of peace and the wishes of such powerful princes, and above all, seeing that even on the said feast of the resurrection no other prelates had assembled at Vicenza, we, now avoiding the word prorogation, which has been so often repeated in vain, preferred to suspend the celebration of the general council during our own good pleasure and that of the Apostolic See.

This we therefore did and dispatched letters concerning this suspension to each of the aforesaid princes on the tenth day of June, 1539, as may be clearly seen therein.

This suspension having been made by force of circumstances, we looked forward to that more favorable time and to some conclusion of peace that would later bring dignity and numbers to the council as well as a more immediate safety to the Christian commonwealth.

But the affairs of Christendom meanwhile became worse day by day.

The Hungarians on the death of their king called in the Turks; King Ferdinand declared war against them; a portion of Belgium was incited to revolt against the Emperor, who, to crush that rebellion, traversed France into Belgium on the most friendly and peaceful terms with the most Christian King and with a great manifestation of mutual good will toward each other.

Thence he returned to Germany where he began to hold diets of the princes and cities of Germany with a view to discuss that agreement of which he had spoken to us.

But as the hope for peace was already on the wane and that method of providing and establishing unity by means of diets seemed rather adapted to produce greater discord, we were led to return to our former remedy of a general council, and through our legates, cardinals of the holy Roman Church, proposed this to the Emperor himself, which we also did later and especially in the Diet of Ratisbon, at which our beloved son, Gasparo Contarini, Cardinal of St. Praxedes, acted as our legate with great learning and integrity.

For since, as we had previously feared, we might be petitioned by a decision of the diet to declare that certain articles maintained by the dissenters from the Church be tolerated til they be examined and decided upon by an ecumenical council, and since neither Christian and Catholic truth, nor our own dignity nor that of the Apostolic See would permit us to yield in this, we chose rather to command that it be proposed openly that a council be held as soon as possible. Neither did we ever have any other intention and wish than that an ecumenical and general council should be convened at the earliest opportunity.

For we hoped that thereby peace might be restored to the Christian people and integrity to the will and favor of the Christian princes.

However, while looking forward to this will, while watching for the hidden time, the time of thy good pleasure, O Lord, we were at last forced to conclude that all time is pleasing to God when there is a question of deliberation on holy things and on such as pertain to Christian piety.

Wherefore, beholding with the bitterest grief of our soul that the affairs of Christendom were daily becoming worse, Hungary oppressed by the Turks, Germany endangered, and all other states overwhelmed with apprehension and grief, we resolved to wait no longer for the consent of any prince, but to look solely to the will of the Almighty God and to the good of the Christian commonwealth.

Wherefore, since the city of Vicenza was no longer at our disposal, and we desired in our choice of a new place for holding the council to have in mind both the common welfare of Christians and the conveniences of the German nation, and seeing that among the various places proposed these desired the city of Trent, we, though of opinion that everything could be transacted more conveniently in cisalpine Italy, nevertheless yielded with paternal charity to their desires.

Accordingly, we have chosen the city of trent as that in which the ecumenical council is to be held on the following first day of November, selecting that place as a convenient one in which the bishops and prelates from Germany and from the nations bordering on Germany can assemble very easily and those from France, Spain and other more remote provinces without difficulty.

In fixing the day for the council, we considered that there should be time both for the publication of this our decree throughout the Christian nations and to make it possible for all the prelates to arrive.

Our reason for not announcing the change of place of the council one year in advance, as has been prescribed by certain constitutions,[7] was this, that we were not willing that the hope of applying some remedy to the Christian commonwealth, afflicted as it is with so many disasters and calamities, should be delayed any longer, though we know the times and recognize the difficulties, and we understand that what may be looked for from our counsels is a matter of uncertainty.

But since it is written:

Commit thy way to the Lord, and trust in him, and he will do it,[8] we have resolved to trust in the clemency and mercy of God rather than distrust our own weakness, for in undertaking good works it often happens that where human counsels fail the divine power succeeds.

Wherefore, relying on the authority of Almighty God, Father, Son, and Holy Ghost, and on that of His blessed Apostles Peter and Paul, which we also exercise on earth, and supported also by the advice and assent of our venerable brethren, the cardinals of the holy Roman Church, having removed and annulled the aforesaid suspension, which by the present we remove and annul, we announce, proclaim, convoke, ordain and decree a holy ecumenical and general council to be opened on the first day of November of the present year 1542 from the incarnation of the Lord in the city of Trent, for all nations a commodious, free and convenient place, to be there begun and prosecuted and with the help of God concluded and completed to His glory and praise and the welfare of the whole Christian people; and we summon, exhort and admonish, in whatever country they may be, all our venerable brethren, the patriarchs, archbishops, bishops, and our beloved sons, the abbots, as well as all others who by law or privilege have the right to sit in general councils and express their sentiments therein, enjoining and strictly commanding them by virtue of their oath to us and to this Holy See, and in virtue of holy obedience and under other penalties that by law or custom are usually imposed and proposed in the celebration of councils against absentees, that they attend and be present personally at this holy council, unless they should perchance be hindered by a just impediment, of which, however, they shall be obliged to give proof, in which case they must be represented by their lawful procurators and delegates.

Also the aforesaid Emperor and the most Christian King, as well as the other kings, dukes and princes, whose presence, if ever, would certainly at this time be very salutary to the most holy faith of Christ and of all Christians, we beg and beseech by the bowels of the mercy of God and of our Lord Jesus Christ, the truth of whose faith and whose religion are now so violently assailed both from within and without, that if they wish the Christian commonwealth to be safe, if they feel themselves bound and under obligation to the Lord for His great favors toward them, they will not abandon His cause and interests but will come personally to the celebration of the holy council, where their piety and virtue would be greatly conducive to the common good, to their own and the welfare of others, temporal as well as spiritual.

But if, which we do not wish, they themselves cannot appear, let them at least send distinguished men entrusted with authority, each of whom may represent in the council with prudence and dignity the person of his prince.

But above all, and this is for them an easy matter, let them see to it that the bishops and prelates of their respective kingdoms and provinces proceed to the council without tergiversation and delay, a favor that God himself and we can in justice claim particularly from the prelates and princes of Germany; for since it is chiefly on their account and at their wishes that the council has been summoned, and in the very city that they desired, let them not regard it burdensome to celebrate and adorn it with their presence, so that, God going before us in our deliberations and holding before our minds the light of His wisdom and truth, we may in the holy ecumenical council, in a better and easier manner consider, and with the charity of all concurring to one end, ponder, discuss, execute and bring speedily and happily to the desired result whatever things pertain to the purity and truth of the Christian religion, to the restoration of what is good and the correction of bad morals, to the peace, unity and harmony of Christians among themselves, of the princes as well as of the people, and whatever is necessary to repulse those attacks of barbarians and infidels whereby they seek the overthrow of all Christendom.

And that this our letter and its contents may come to the knowledge of all whom it concerns, and that no one may plead ignorance as an excuse, particularly since there may not perchance be free access to all to whom it ought to be especially communicated, we wish and command that it be read publicly and in a loud voice by the messengers of our court or by some public notaries in the Vatican Basilica of the Prince of the Apostles and in the Lateran Church, at a time when the people are accustomed to assemble there to hear divine services; and after having been read, let it be affixed to the doors of the said churches, also to the gates of the Apostolic Chancery and to the usual place in the Campo di Fiore, where it shall hang openly for some time for the perusal and cognizance of all; and when removed thence, copies of it shall still remain affixed in the same places.

For by being thus read, published and affixed, we wish that each and all whom our aforesaid letter concerns be, after the interval of two months from the day of being published and afixed, so bound and obligated as if it had been read and published in their presence.

We command and decree also that an unshaken and firm faith be given to transcripts thereof, written or subscribed by the hand of a notary public and authenticated by the seal of some person constituted in ecclesiastical dignity.

Therefore, let no one infringe this our letter of summons, announcement, convocation, statute, decree, command, precept and supplication, or with foolhardy boldness oppose it.

But if anyone shall presume to attempt this, let him know that he will incur the indignation of Almighty God and of His blessed Apostles Peter and Paul.

Given at Rome at Saint Peter’s in the year 1542 of the Lord’s incarnation on the twenty-second of May, in the eighty year of our pontificate.

Blosius.

Hier. Dand.

ENDNOTES

1. Heb 5:2. 2. Jn 10:16. 3. Ps. 54:23. 4. Matt. 18. 5. Acts 5:41; Eph 2:14. 6. Ps 68:14. 7. Council of Constance, Sess. XXXIX, const. Frequens. Cf. my work, Disciplinary Decrees of the General Councils (St. Louis, 1937), pp. 447f. 8. Ps. 36:5.

PETITION FOR THE CONFIRMATION OF THE COUNCIL

We, Alexander of Farnese, cardinal-deacon of St. Lawrence in Damasus, vice-chancellor of the holy Roman Church, do certify and attest that on this day, Wednesday, the twenty-sixth of January, 1564, in the fifth year of the pontificate of our most holy Lord Pius IV, by the providence of God, Pope, my most reverend Lords, the Cardinals Morone and Simoneta, lately returned from the holy Council of Trent, at which they had presided as legates of the Apostolic See, did in a secret consistory held at St. Peter’s petition our most holy Lord as follows:

“Most blessed Father, in a decree regarding the close of the ecumenical Council of Trent, published on the fourth of December last, it was declared that through the legates and presidents of Your Holiness and of the holy Apostolic See, confirmation of each and all of the things which were therein established and defined under Paul III and Julius III, of happy memory, as well as under Your Holiness, should be requested in the name of the Council from Your Holiness. Wherefore, we, Cardinal John Morone and Cardinal Louis Simoneta, who were then legates and presidents, wishing to execute what is ordained in that decree, do humbly petition in the name of the said ecumenical Council of Trent that Your Holiness deign to confirm each and all of the things which have been decreed and defined therein under Paul III and Julius III, of happy memory, as well as under Your Holiness.”

Upon hearing which His Holiness, after having seen and read the contents of the said decree, and after having obtained the advice of my most reverend Lords, the cardinals, replied in these words:

“We, yielding to the petition made to us by the aforesaid legates in the name of the ecumenical Council of Trent regarding the confirmation thereof, with Apostolic authority and with the advice and assent of our venerable brethren, the cardinals, having previously had mature deliberation with them, confirm each and all of the things which have been decreed and defined in said Council under our predecessors, Paul III and Julius III, of happy memory, as well as during the time of our pontificate, and we command that they be received and inviolately observed by all the faithful of Christ, in the name of the Father and of the Son and of the Holy Ghost. Amen.”

Thus it is.

A. Farnese, Cardinal,

Vice-Chancellor.

BULL OF OUR MOST HOLY LORD, PIUS IV, BY THE PROVIDENCE OF GOD, POPE, CONCERNING THE CONFIRMATION OF THE ECUMENICAL AND GENERAL COUNCIL OF TRENT

Pius, Bishop, servant of the servants of God, for a perpetual remembrance hereof

“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort,”[1] who, having deigned to look upon His holy Church, agitated and tossed by so many storms and tempests and day by day more sorely distressed, has at length come to her aid with a suitable and longed-for remedy.

To extirpate so many and most destructive heresies, to reform morals and restore ecclesiastical discipline, to bring about peace and harmony among the Christian people, an ecumenical and general council had already a long time ago been summoned by our predecessor, Paul III, of happy memory, to meet in the city of Trent and had been begun by holding several sessions.

Recalled by his successor Julius to the same city, it was, after the celebration of several sessions, by reason of various hindrances and difficulties that prevented its continuance, for a long time interrupted, not without the greatest grief on the part of all pious persons, since the Church day by day increased her prayers for the success of that remedy.

But after having assumed the government of the Apostolic See, we, trusting in the divine mercy, undertook to accomplish, as our pastoral solicitude directed us, so necessary and salutary a work, and supported by the pious zeal of our most beloved son in Christ, Ferdinand, Emperor-elect of the Romans, and of other Christian kings, states and princes, we at length attained that for which we did not cease to labor in watchfulness day and night and for which we have assiduously besought the Father of lights.

For since a very large assembly of bishops and other distinguished prelates, one worthy of an ecumenical council, had, by our letters of convocation and impelled also by their piety, gathered from all Christian nations in that city, together with very many other pious persons pre-eminent for their knowledge of sacred letters and divine and human law, under the presidency in that council of the legates of the Apostolic See, and since we so favored the freedom of the council that we by letters to our legates voluntarily left the council free to deal with matters properly reserved to the Apostolic See, those things which remained to be considered, defined and decreed regarding the sacraments and other matters which seemed necessary for the refutation of heresies, removal of abuses, and reform of morals, were dealt with and accurately and very deliberately defined, explained and decreed by the holy council with the fullest freedom and thoroughness.

On the completion of these matters the council was brought to a close with so great unanimity on the part of all who participated therein, that it was manifest that such agreement was the Lord’s doing, and it was very wonderful in our eyes[2] and in those of all.

For this so singular favor of God we at once ordered public prayers in this fair city in which the clergy and people participated with great devotion, and we made it our care that praises and thanksgivings so justly due be paid to the divine majesty, since the close of the council has brought with it a great and well-nigh assured hope that greater fruits will day by day accrue to the Church from its decrees and constitutions.

But since the holy council itself, in its reverence toward the Apostolic See and following in this also the footsteps of the ancient councils, has, in a decree made in public session, petitioned us for the confirmation of all its decrees made in our time and in that of our predecessors, we, having been made acquainted with the request of the council, first by the letters of our legates, then, on their return, by what they diligently reported in the name of the council, after mature deliberation thereon with our venerable brethren, the cardinals of the holy Roman Church, and, above all, having invoked the aid of the Holy Ghost, after we had ascertained that all those decrees were Catholic, useful and salutary to the Christian people, to the praise of Almighty God, with the advice and assent of our brethren aforesaid, have this day in our secret consistory confirmed by Apostolic authority each and all, and have decreed that they be received and observed by all the faithful of Christ, as we also, for the clearer knowledge of all men, do by the contents of this letter confirm them and decree that they be received and observed by all.

Moreover, in virtue of holy obedience and under the penalties prescribed by the holy canons, and others more severe, even of deprivation, to be imposed at our discretion, we command each and all of our venerable brethren, patriarchs, archbishops, bishops, and all other prelates of churches, whatever may be their state, rank, order and dignity, even though distinguished with the honor of the cardinalate, to observe diligently the said decrees and ordinances in their churches, cities and dioceses both in and out of the court of justice, and to cause them to be observed inviolately, each by his own subjects whom it may in any way concern; restraining all opponents and obstinate persons by means of judicial sentences, censures and ecclesiastical penalties contained in those decrees, every appeal being set aside, calling in also, if need be, the aid of the secular arm.

We admonish and by the bowels of the mercy of our Lord Jesus Christ conjure our most beloved son the Emperor elect and the other Christian kings, states and princes, that they, with the same piety and zeal which they manifested through their ambassadors at the council, for the honor of God and the salvation of their people, in reverence also toward the Apostolic See and the holy council, support, if need be, with their aid and encouragement, the prelates in enforcing and observing the decrees of the council, and not to permit opinions contrary to the sound and salutary doctrine of the council to be received by the people under their jurisdiction, but to forbid them absolutely.

Furthermore, to avoid the perversion and confusion which might arise if everyone were allowed to publish, as he saw fit, his commentaries on and interpretations of the decrees of the council, we by Apostolic authority forbid all persons, ecclesiastics, of whatever order, condition or rank they may be, as well as laics, with whatever honor and power invested, prelates, indeed, under penalty of being prohibited entrance into the church, and others, whoever they may be, under penalty of excommunication <latae sententiae>, to presume without our authority to publish in any form any commentaries, glosses, annotations, scholia on, or any kind of interpretation whatsoever of the decrees of this council, or to decide something under whatever name, even under pretext of greater corroboration or better execution of the decrees, or under any other color or pretext.

But if anything therein should appear to anyone to have been expressed and defined in an obscure manner and for that reason stands in need of some interpretation or decision, let him go up to the place which the Lord has chosen,[3] namely, to the Apostolic See, the mistress of all the faithful, whose authority the holy council also has so reverently acknowledged.

For if difficulties and controversies relative to those decrees shall arise, their explanation and decision we reserve to ourselves, as the holy council itself has also decreed; being prepared, as that council has justly confided to us, to provide for the necessities of all the provinces as it shall appear to us most suitable; at the same time we declare null and void whatever should be attempted to the contrary in these matters, whether knowingly or unknowingly, by any authority whatsoever.

But that these things may come to the knowledge of all and that no one may plead ignorance as an excuse, we wish and command that this letter be read publicly and in a loud voice by some officials of our court in the Vatican Basilica of the Prince of the Apostles and in the Lateran Church at a time when the people are accustomed to assemble there for the celebration of the masses; and after having been read, let it be affixed to the doors of those churches and also to those of the Apostolic Chancery and at the usual place in the Campo di Fiore, and let it be left there for some time that it may be read and come to the knowledge of all; but when removed thence, copies being according to custom left there, let it be committed to the press in the fair city that it may be more conveniently made known throughout the provinces and kingdoms of Christendom.

We command and decree also that an unwavering faith be given to the transcripts thereof, written or subscribed by the hand of a notary public and authenticated by the seal and signature of some person constituted in ecclesiastical dignity. Let no one, therefore, infringe this our letter of confirmation, admonition, inhibition, will, commands and decrees, or with foolhardy boldness oppose it. But if anyone shall presume to attempt this, let him know that he will incur the indignation of Almighty God and of His blessed Apostles Peter and Paul. Given at Rome at Saint Peter’s in the year 1564 of the Lord’s incarnation on the twenty-sixth of January, in the fifth year of our pontificate.

I, Pius, Bishop of the Catholic Church.

I, F. Card. Pisanus, Bishop of Ostia, Dean. I, Fed. Card. Caesius, Bishop of Porto. I, Jo. Card. Moronus, Bishop of Tusculum. I, A. Card. Farnesius, Vice-Chancellor, Bishop of Sabina.

I, R. Card. S. Angeli, Major Penitentiary.

I, Jo. Card. S. Vitalis. I, Jo. Michael

Card. Sarasenus.

I, Jo. B. Cicada, Card. S. Clementis. I, Scipio Card. Pisarum. I, Jo. Card. Romanus. I, F. M. G. Card. Alexandrinus. I, F. Clemens Card. Arae Coeli. I, Jo. Card. Sabellus.

I, B. Card. Salviatus. I, Philip. Card. Aburd. I, Lud. Card. Simoneta.

I, F. Card. Pacieccus y de Toll

I, M. A. Card. Amulius. I, Jo. Franc. Card. de Gambara. I, Carolus Card. Borromaeus. I, M. S. Card. Constant. I, Alph. Card. Gesualdus. I, Hipp. Card. Ferrar. I, Franciscus Card. Gonzaga.

I, Gui. Asc. Diac. Card. Cam. I, Vitellotius Card. Vitellius.

Ant. Florebellus Lavellinus.

H. Cumyn.

ENDNOTES

1 Cf. II Cor. 1:3.

2 Ps. 117:23.

3 Deut. 17:8.

ORATION delivered in the ninth and last Session of the COUNCIL OF TRENT celebrated on the third and fourth day of December, 1563 under the Supreme Pontiff, Pius IV, by the most Reverend Jerome Ragazonus, of Venice, Bishop of Nazianzus and Coadjutor of Famagusta

WHEREIN ALL THAT WAS DEFINED IN THE COUNCIL OF TRENT PERTAINING TO FAITH AND MORALS

is summarized

“Hear these things, all ye nations; give ear all ye inhabitants of the world.”[1]

The Council of Trent which was begun long ago, was for a time suspended, often postponed and dispersed, now at last through a singular favor of Almighty God and with a complete and wonderful accord of all ranks and nations has come to a close. This most happy day has dawned for the Christian people; the day in which the temple of the Lord, often shattered and destroyed, is restored and completed, and this one ship, laden with every blessing and buffeted by the worst and most relentless storms and waves, is brought safely into port. Oh, that those for whose sake this voyage was chiefly undertaken had decided to board it with us; that those who caused us to take this work in hand had participated in the erection of this edifice! Then indeed we would now have reason for greater rejoicing. But it is certainly not through our fault that it so happened.

For that reason we chose this city, situated at the entrance to Germany situated almost at the threshold of their homes; we have, in order to give them no ground for suspicion that the place is not entirely free, employed no guard for ourselves; we granted them that public security which they requested and which they themselves had drawn up; for a long time we awaited them and never did we cease to exhort them and plead with them to come here and learn the truth. Indeed, even in their absence we were, I think, sufficiently concerned about them. For since in a twofold respect medicine had to be applied to their weak and infirm spirits, one, the explanation and confirmation of the teaching of the Catholic and truly evangelical faith in those matters upon which they had cast doubt and which at this time appeared opportune for the dispersion and destruction of all the darkness of errors; the other, the restoration of ecclesiastical discipline, the collapse of which they claim was the chief cause of their severance from us, we have amply accomplished both so far as was in our power and so far as the conditions of the times would permit.

At the beginning, after having in accordance with a laudable custom of our forefathers made a profession of faith, in order to lay a foundation, as it were, for subsequent transactions and to point out by what witnesses and evidence the definition of articles of faith must be supported, this holy council scrupulously and prudently enumerated, after the example of the most approved ancient councils, the books of the Old and New Testaments which must be accepted without a doubt; and that no difficulty might arise as regards the wording of various translations, it approved a trustworthy and certain translation from the Greek and Hebrew. Thereupon, attacking the pillar and bulwark of all heresies concerning the original corruption of human nature, it stated what the truth itself would express if it could speak. Then, with reference to justification, an important matter and assailed in a striking manner by heretics of ancient as well as modern times, it defined, with such wonderful order and admirable wisdom that the spirit of God is easily discerned therein, those things by which the most pernicious opinions of this kind might be refuted and the correct manner of thinking pointed out. Through this most extraordinary decree in the memory of man well-nigh all heresies are strangled and, as darkness before the sun, dispersed and dissipated, and the truth appears with such clearness and splendor that no one can any longer pretend not to see so great a light. Hereupon followed the consideration of the seven sacraments of the Church; first in general, then each one in particular. Who does not see here how exactly, how clearly, copiously, resplendently, and, what is most important, how truly the nature of these heavenly mysteries is summed up? Who can in this body of doctrine, so great and rich in content, in any way still wish for something which is to be observed or avoided? Who will in all this find room or occasion to go astray? Who finally can henceforth entertain any doubt as to the power and efficacy of these sacraments, since it is clear that that grace which daily like trickling water flows through them into the souls of the faithful was then so abundantly present in us? Thereupon followed the decisions concerning the most holy sacrifice of the mass, communion under both species and for little children, than which we have nothing holier, nothing more beneficial, so that they appear to have fallen from heaven rather than to have been composed by men. To these is added today the true teaching concerning purgatory, the veneration and invocation of saints, images and relics, Whereby not only the deceptions and calumnies of heretics are opposed but also the consciences of pious Catholics fully satisfied.

These things, dealing with matters that pertain to our salvation and known as dogmas, have been successfully and happily accomplished, and in this respect nothing more will be expected of us at this time.

But since in the administration of some of the foregoing matters there were some things which were not rightly and properly observed, you have, most esteemed Fathers, very carefully provided that they be carried out in a correct and untarnished manner and in accordance with the usages and institutions of the Fathers. You have thereby removed from the celebration of the mass all superstition, all greed for lucre and all irreverence; forbidden vagrant, unknown and depraved priests to offer this holy sacrifice; removed its celebration from private homes and profane places to holy and consecrated sanctuaries; you have banished from the temple of the Lord the more effeminate singing and musical compositions, promenades, conversations and business transactions; you have thus prescribed for each ecclesiastical rank such laws as leave no room for the abuse of the orders divinely conferred. You have likewise removed some matrimonial impediments which seemed to give occasion for violating the precepts of the Church, and to those who do not enter the conjugal union legitimately you have closed the easy way of obtaining forgiveness. And what shall I say about furtive and clandestine marriages? For myself I feel that if there had been no other reason for convoking the council, and there were many and grave reasons, this one alone would have provided sufficient ground for its convocation. For since this is a matter that concerns all, and since there is no corner of the earth which this plague has not invaded, provision had to be made by which this common evil might be remedied by common deliberation. By your clear-sighted and well-nigh divine direction, most holy Fathers, the occasion for innumerable and grave excesses and crimes has been completely removed, and the government of the Christian commonweal most wisely provided for. To this is added the exceedingly salutary and necessary prohibition of many abuses connected with purgatory, the veneration and invocation of the saints, images and relics, and also indulgences, abuses which appeared to defile and deform in no small measure the beautiful aspect of these objects.

The other part, in which was considered the restoration of the tottering and well-nigh collapsed ecclesiastical discipline, was most carefully performed and completed. In the future only those who are known for their virtues, not for their ambition, who will serve the interests of the people, not their own, and who desire to be useful rather than invested with authority, will be chosen for the discharge of ecclesiastical offices. The word of God, which is more penetrating than any two-edged sword,[2] will be more frequently and more zealously preached and explained.

The bishops and others to whom the <cura animarum> has been committed, will remain with and watch over their flocks and not wander about outside the districts entrusted to them. Privileges will no longer avail anyone for an impure and wicked life or for evil and pernicious teaching; no crime will go unpunished, no virtue will be without its reward. The multitude of poor and mendicant priests have been very well provided for; everyone will be assigned to a definite church and to a prescribed field of labor whence he may obtain sustenance.

Avarice, than which there is no vice more hideous,[3] especially in the house of God, will be absolutely banished therefrom, and the sacraments, as is proper, will be dispensed gratuitously. From one Church many will be established and from many one, according as the welfare of the people and circumstances demand. Questors of alms, as they are called, who, seeking their own and not the things of Jesus Christ, have brought great injury, great dishonor upon our religion, will be completely removed from the memory of men, which must be regarded as a very great blessing. For from this our present calamity took its beginning; from it an endless evil did not cease to creep in by degrees and daily take a wider course, nor have precautionary and disciplinary measures of many councils thus far been able to suppress it. Wherefore, who will not agree that for this reason it was a very prudent undertaking to cut off this member, on whose restoration to health much labor had been vainly spent, lest it corrupt the remainder of the body?

Moreover, divine worship will be discharged more purely and promptly, and those who carry the vessels of the Lord will be so chastened that they will move others to follow their example. In connection with this point plans were skillfully devised whereby those who are to be promoted to sacred orders might in every church be from their youth up instructed in the habits of Christian life and knowledge, so that in this way a sort of seminary of all virtues might be established. In addition, provincial synods were restored; visitations reintroduced for the welfare of the people, not for the disturbance and oppression of them; greater faculties granted to the pastors for guiding and feeding their flocks; public penance again put into practice; hospitality recommended to ecclesiastical persons as well as to pious foundations; in the bestowal upon priests of the <cura animarum> a memorable and well-nigh heavenly method was adopted; plurality of benefices abolished; the hereditary possession of the sanctuary of God prohibited; excommunication restricted and the manner of its imposition determined; first judgments assigned to the places where the disputes arise; duels forbidden; a sort of bridle put on the luxury, greed and licentiousness of all people, particularly the clergy, which cannot be easily shaken off; kings and princes diligently reminded of their duties, and other things of a similar nature were enacted with the greatest discernment. Who does not see that you, most illustrious Fathers, have also in these matters done your duty in the fullest measure? Oftentimes in earlier councils our faith was explained and morals corrected, but I do not know whether ever more carefully and more clearly. We had here, especially during these two years, from all peoples and nations by whom the truth of the Catholic religion is recognized, not only Fathers but also ambassadors. And what men! If we consider science, the most learned; practice, the most experienced; mental gifts, the most penetrating; piety, the most religious; and deportment, the most irreproachable. The number also was such that if the present distresses of the Christian world are considered, this assembly appears the largest in attendance of all that preceded it. Here the individual wounds of all were uncovered, morals exposed, nothing was concealed. The propositions and arguments of our adversaries were so treated that it appeared as if their case not ours was the point under consideration. Some things were discussed three and even four times; debates were carried on with the greatest vehemence, for the purpose, namely, that as gold is tried in the fire, so might the power and vigor of the truth be proved through such contests. For how could there be discords among those who have the same view and the same aim?

That being the case, though it was very much desired, as I said in the beginning, to discuss these things conjointly with those for whose sake they were chiefly discussed, nevertheless such provision was made for the welfare and salvation of the absentees that it appears it could not have been otherwise even if they had been present. Let them read with humility, as becomes a Christian, what we have defined concerning our faith, and if some light should come upon them, let them not turn away the face; if they should hear the voice of the Lord, let them not harden their hearts, and if they should wish to return to the common embrace of mother Church from which they severed themselves, they may rest assured that every indulgence and sympathy will be extended to them But the best way, most esteemed Fathers, to win the minds of those who differ with us and to hold in the faith and duty those who are in union with us is this, that we in our churches translate into action the enactments which we have here expressed in language. Laws may be the best, they are, however, but mute entities. Of what avail to the Hebrew people were the laws that came from the mouth of God Himself? What advantage did the laws of Lycurgus bring to the Lacedaemonians, those of Solon to the Athenians, for the preservation of liberty, the sole purpose for which they were written? But why do I make mention of such alien and ancient instances? What further instructions and precepts for good and holy living can we or should we desire in the life and teaching of our Lord Christ? Likewise, what was omitted by our forefathers that belongs either to the true faith or to a commendable conduct? For a long time we have had the salutary medicine, properly mixed and prepared; but if it is to drive out disease it must be taken and through the veins find its way throughout the entire body. From this cup of salvation, dearest brethren, let us first satiate ourselves, and let us be living and vocal laws, a model and rule by which the actions and aspirations of others may be guided, and so each one may convince himself that nothing will be gained from the advantage and honor of the Christian commonweal unless he zealously contributes in so far as is in him.

If this was our solicitude in the past, it must be more scrupulously so in the future. For if after the example of our Master and Savior we must first do and then teach,[4] what can be our excuse if after we have taught we fail to practice our teaching? Who could endure and tolerate us if after we have pointed out that theft is forbidden we ourselves steal? that adultery is forbidden and we ourselves commit adultery? It is certainly not proper that saints turn away from the holy council, the innocent and virtuous from the precepts of virtue and innocence, the strong and steadfast in the faith from the firmly established teaching of our faith. And such are we expected to be by our people, who, for a long time anxiously awaiting our return, have consoled themselves with the consideration that we on our return will with greater zeal repair this absence. This you will do, I hope, most holy Fathers, with zealous endeavor; and as you have done here so will you also at home render due service to God and to the people.

Now let us first of all, so far as time will permit, express and render our most fervent and undying thanks to the great and eternal God, who has recompensed us not according to the sins that we have committed nor according to our transgressions,[5] but in His great goodness has granted us not only to see this most joyful day, which many desired to see, but also to celebrate it with the full and unqualified consent and approval of the entire Christian people. Then we must give special and everlasting thanks to our great and illustrious pontiff, Pius IV, who, as soon as he had ascended the chair of St. Peter, was so kindled with the desire to reconvene this council that he directed to it all his energy and attention. He immediately dispatched as delegates the most experienced men to announce the council to those provinces and nations for whose benefit it was chiefly convoked. These traversed nearly all the countries of the North, entreated, implored and adjured; they promised every security and friendship, and even passed over into England. Later, since he could not himself be present at the council, as he so ardently wished, he sent legates distinguished for piety and learning, two of whom, whose memory is in benediction, he wished to be here on the day appointed, though scarcely any bishops had yet arrived. These, together with a third added shortly after, spent nine inactive months in this place waiting for the arrival of an adequate number of bishops to open the council. In the meantime the Pope himself did nothing and contemplated nothing other than that very many and very distinguished Fathers should come here as soon as possible and all kings and princes of Christendom should send their ambassadors, so that by the common desire and deliberation of all this common matter, the gravest and most important of all, might be fully considered. And what did he later omit in the way of attention, anxiety and expenses that seemed in any manner to contribute to the greatness, liberty and success of this council? Oh, the extraordinary piety and prudence of our pastor and father! Oh, the fullest happiness to him by whose authority and under whose protection this long tossed about and distracted council found stability and rest! You who have passed away, Paul III and Julius, you I ask, how long and with what yearning have you desired to see what we see! at what costs and labor have you brought this about! Wherefore, most holy and most blessed Pius, we truly and heartily congratulate you that the Lord has reserved to you such great joy, to your name such high honor, which is the greatest proof of God’s benevolence toward you; and with united prayers and supplications we beseech Him that He will for the honor and ornament of His holy Church very speedily restore you to us in good health and preserve you for many years. To the most illustrious Emperor also we must by every right extend our thanks and congratulations. Having won as a basic point the good will of the most powerful rulers who were kindled with such wonderful zeal for the propagation of the Christian religion, he has kept this city free from all danger and by his vigilance has seen to it that we might enjoy a safe and undisturbed peace; by the constant presence of his three representatives, men of the highest character, which was almost a pledge to us, he brought great security to our minds. In conformity with his eminent piety he was singularly solicitous about our affairs. He spared no labor to bring out of the densest darkness in which they dwell those who differed from him and from us in matters of faith and to lead them to see the bright light of this holy council. We must, moreover, hold in grateful remembrance the exceedingly pious disposition of the Christian kings and princes in honoring this council with the presence of their highly esteemed ambassadors and in committing their power to your authority. Finally, who is it, most illustrious legates and cardinals, who does not acknowledge his great obligation to you? You have been the most trustful leaders and directors of our deliberations. With incredible patience and perseverance you have taken care that our freedom either in the discussions or the decisions might not appear to be infringed upon. You have spared no bodily labor, no mental effort, that the business which many others like you have attempted in vain might be brought to the desired termination as soon as possible. In this, you, most illustrious and distinguished Morone, must feel a special and peculiar joy, you who twenty years ago laid the first stone for this magnificent edifice, and now, after many other master-builders have been employed at this work, you have fortunately by your extraordinary and almost divine wisdom put the final hand to it. This remarkable and singular deed of yours will be forever celebrated in words and no age will ever maintain its silence regarding your renown. What shall I say about you, most holy Fathers? How well you have merited by these your most marvelous deliberations in the interests of the Christian state! What commendation, what glory will be given to the name of each one of you by the entire Christian people! All will acknowledge and proclaim you true fathers, true pastors; everyone will cheerfully reward you for the preservation of his life and the attainment of salvation. Oh, how happy and joyful will that day be for our people, when on our return home from erecting this temple of the Lord they can again for the first time see and embrace us!

But thou Lord, our God, grant that we may by noble needs justify so generous an opinion of ourselves, and that the seed which we have sown in Thy field may yield abundant fruit and Thy word issue forth as dew, and that what Thou hast promised may take place during our time, that there be one fold and one shepherd of all, and he preferably Pius IV, to the eternal glory of Thy name. Amen.

ENDNOTES

1 Ps. 48:2.

2 Heb. 4:12.

3 Ecclus. 10:9.

4 Acts 1:1.

5 Ps. 102:10.

TEN RULES CONCERNING PROHIBITED BOOKS DRAWN UP BY THE FATHERS CHOSEN BY THE COUNCIL OF TRENT AND APPROVED BY POPE PIUS[1]

I

All books which have been condemned either by the supreme pontiffs or by ecumenical councils before the year 1515 and are not contained in this list, shall be considered condemned in the same manner as they were formerly condemned.

II

The books of those heresiarchs, who after the aforesaid year originated or revived heresies, as well as of those who are or have been the heads or leaders of heretics, as Luther, Zwingli, Calvin, Balthasar Friedberg, Schwenkfeld, and others like these, whatever may be their name, title or nature of their heresy, are absolutely forbidden. The books of other heretics, however, which deal professedly with religion are absolutely condemned. Those on the other hand, which do not deal with religion and have by order of the bishops and inquisitors been examined by Catholic theologians and approved by them, are permitted. Likewise, Catholic books written by those who afterward fell into heresy, as well as by those who after their fall returned to the bosom of the Church, may be permitted if they have been approved by the theological faculty of a Catholic university or by the general inquisition.

III

The translations of writers, also ecclesiastical, which have till now been edited by condemned authors, are permitted provided they contain nothing contrary to sound doctrine. Translations of the books of the Old Testament may in the judgment of the bishop be permitted to learned and pious men only, provided such translations are used only as elucidations of the Vulgate Edition for the understanding of the Holy Scriptures and not as the sound text. Translations of the New Testament made by authors of the first class of this list shall be permitted to no one, since great danger and little usefulness usually results to readers from their perusal. But if with such translations as are permitted or with the Vulgate Edition some annotations are circulated, these may also, after the suspected passages have been expunged by the theological faculty of some Catholic university or by the general inquisition, be permitted to those to whom the translations are permitted. Under these circumstances the entire volume of the Sacred Books, which is commonly called the <biblia Vatabli,> or parts of it, may be permitted to pious and learned men. From the Bibles of Isidore Clarius of Brescia, however, the preface and introduction are to be removed, and no one shall regard its text as the text of the Vulgate Edition.

IV

Since it is clear from experience that if the Sacred Books are permitted everywhere and without discrimination in the vernacular, there will by reason of the boldness of men arise therefrom more harm than good, the matter is in this respect left to the judgment of the bishop or inquisitor, who may with the advice of the pastor or confessor permit the reading of the Sacred Books translated into the vernacular by Catholic authors to those who they know will derive from such reading no harm but rather an increase of faith and piety, which permission they must have in writing. Those, however, who presume to read or possess them without such permission may not receive absolution from their sins till they have handed them over to the ordinary. Bookdealers who sell or in any other way supply Bibles written in the vernacular to anyone who has not this permission, shall lose the price of the books, which is to be applied by the bishop to pious purposes, and in keeping with the nature of the crime they shall be subject to other penalties which are left to the judgment of the same bishop. Regulars who have not the permission of their superiors may not read or purchase them.

V

Those books which sometimes produce the works of heretical authors, in which these add little or nothing of their own but rather collect therein the sayings of others, as lexicons, concordances, apothegms, parables, tables of contents and such like, are permitted if whatever needs to be eliminated in the additions is removed and corrected in accordance with the suggestions of the bishop, the inquisitor and Catholic theologians.

VI

Books which deal in the vernacular with the controversies between Catholics and heretics of our time may not be permitted indiscriminately, but the same is to be observed with regard to them what has been decreed concerning Bibles written in the vernacular. There is no reason, however, why those should be prohibited which have been written in the vernacular for the purpose of pointing out the right way to live, to contemplate, to confess, and similar purposes, if they contain sound doctrine, just as popular sermons in the vernacular are not prohibited. But if hitherto in some kingdom or province certain books have been prohibited because they contained matter the reading of which would be of no benefit to all indiscriminately, these may, if their authors are Catholic, be permitted by the bishop and inquisitor after they have been corrected.

VII

Books which professedly deal with, narrate or teach things lascivious or obscene are absolutely prohibited, since not only the matter of faith but also that of morals, which are usually easily corrupted through the reading of such books, must be taken into consideration, and those who possess them are to be severely punished by the bishops. Ancient books written by heathens may by reason of their elegance and quality of style be permitted, but may by no means be read to children.

VIII

Books whose chief contents are good but in which some things have incidentally been inserted which have reference to heresy, ungodliness, divination or superstition, may be permitted if by the authority of the general inquisition they have been purged by Catholic theologians. The same decision holds good with regard to prefaces, summaries or annotations which are added by condemned authors to books not condemned. Hereafter, however, these shall not be printed till they have been corrected.

IX

All books and writings dealing with geomancy, hydromancy, aeromancy, pyromancy, oneiromancy, chiromancy, necromancy, or with sortilege, mixing of poisons, augury, auspices, sorcery, magic arts, are absolutely repudiated. The bishops shall diligently see to it that books, treatises, catalogues determining destiny by astrology, which in the matter of future events, consequences, or fortuitous occurrences, or of actions that depend on the human will, attempt to affirm something as certain to take place, are not read or possessed.[2] Permitted, on the other hand, are the opinions and natural observations which have been written in the interest of navigation, agriculture or the medical art.

X

In the printing of books or other writings is to be observed what was decreed in the tenth session of the Lateran Council under Leo X.[3] Wherefore, if in the fair city of Rome any book is to be printed, it shall first be examined by the vicar of the supreme pontiff and by the Master of the Sacred Palace or by the persons appointed by our most holy Lord. In other localities this approbation and examination shall pertain to the bishop or to one having a knowledge of the book or writing to be printed appointed by the bishop and to the inquisitor of the city or diocese in which the printing is done, and it shall be approved by the signature of their own hand, free of charge and without delay under the penalties and censures contained in the same decree, with the observance of this rule and condition that an authentic copy of the book to be printed, undersigned by the author’s hand, remain with the examiner. Those who circulate books in manuscript form before they have been examined and approved, shall in the judgment of the Fathers delegated by the council be subject to the same penalties as the printers, and those who possess and read them shall, unless they make known the authors, be themselves regarded as the authors. The approbation of such books shall be given in writing and must appear authentically in the front of the written or printed book and the examination, approbation and other things must be done free of charge. Moreover, in all cities and dioceses the houses or places where the art of printing is carried on and the libraries offering books for sale, shall be visited often by persons appointed for this purpose by the bishop or his vicar and also by the inquisitor, so that nothing that is prohibited be printed, sold or possessed. All book-dealers and venders of books shall have in their libraries a list of the books which they have for sale subscribed by the said persons, and without the permission of the same appointed persons they may not under penalties of confiscation of the books and other penalties to be imposed in the judgment of the bishops and inquisitors, possess or sell or in any other manner whatsoever supply other books. Venders, readers and printers shall be punished according to the judgment of the same. If anyone brings into any city any books whatsoever he shall be bound to give notice thereof to the same delegated persons, or in case a public place is provided for wares of that kind, then the public officials of that place shall notify the aforesaid persons that books have been brought in. But let no one dare give to anyone a book to read which he himself or another has brought into the city or in any way dispose of or loan it, unless he has first exhibited the book and obtained the permission of the persons appointed, or unless it is well known that the reading of the book is permitted to all. The same shall be observed by heirs and executors of last wills, so, namely, that they exhibit the books left by those deceased, or a list of them, to the persons delegated and obtain from them permission before they use them or in any way transfer them to other persons. In each and all of such cases let a penalty be prescribed, covering either the confiscation of books or in the judgment of the bishops or inquisitors another that is in keeping with the degree of the contumacy or the character of the offense.

With reference to those books which the delegated Fathers have examined and expurgated or have caused to be expurgated, or under certain conditions have permitted to be printed again, the book-dealers as well as others shall observe whatever is known to have been prescribed by them. The bishops and general inquisitors, however, in view of the authority which they have, are free to prohibit even those books which appear to be permitted by these rules, if they should deem this advisable in their kingdoms, provinces or dioceses. Moreover, the secretary of those delegated has by order of our most holy Lord [the pope] to hand over in writing to the notary of the holy universal Roman inquisition the names of the books which have been expurgated by the delegated Fathers as well as the names of those to whom they committed this task.

Finally, all the faithful are commanded not to presume to read or possess any books contrary to the prescriptions of these rules or the prohibition of this list. And if anyone should read or possess books by heretics or writings by any author condemned and prohibited by reason of heresy or suspicion of false teaching, he incurs immediately the sentence of excommunication. He, on the other hand, who reads or possesses books prohibited under another name shall, besides incurring the guilt of mortal sin, be severely punished according to the judgment of the bishops.

ENDNOTES

1 Cf. Sess. XXV, decree concerning the index of books.

2 For the mode of procedure suggested to the bishops and local inquisitors, cf. the bull <Coeli et terrae>, of Sixtus V, 5 Jan., 1586.

3 Fifth Lateran, Hardouin, IX, pp. 1775-77; Schroeder, <Disciplinary Decrees of the General Councils>, pp. 504, 644 f.

 (Source: Council Of Trent)