Since regulars, transferred from one order to another, usually obtain permission easily from their superior to remain out of the monastery, whereby occasion is given to wandering about and apostatizing, no prelate or superior of any order shall by virtue of any authority whatsoever, admit anyone to the habit and to profession, unless he remain in the order to which he was transferred and perpetually in the cloister under obedience to his superior[118] and one so transferred, even though he be a canon regular, shall be wholly disqualified to hold secular benefices, even with the <cura> annexed.

CHAPTER XII

NO ONE SHALL OBTAIN A RIGHT OF PATRONAGE EXCEPT BY MEANS OF A FOUNDATION OR AN ENDOWMENT

Moreover, no one, of whatever ecclesiastical or secular dignity, may or ought to procure or have a right of patronage for any reason whatever, except that he has founded and erected <de novo> a church, benefice or chapel; or has adequately endowed out of his own patrimonial resources one already erected but insufficiently endowed.[119] But in case of such foundation or endowment, appointments thereto shall be reserved to the bishop and not to some other inferior person.

CHAPTER XIII

THE PRESENTATION MUST BE MADE TO THE ORDINARY, OTHERWISE IT AND THE APPOINTMENT ARE NULL

Furthermore, it shall not be lawful for a patron, under pretext of any privilege, to present anyone in any way to the benefices that are under his right of patronage except to the ordinary bishop of the locality, to whom the provision for or appointment to that benefice would by right belong if the privilege ceased; 120 otherwise the presentation and the appointment perchance following shall be null and shall be understood as such.

CHAPTER XIV

The holy council declares, moreover, that in the next session, which it has already decreed to be held on the twenty-fifth day of January of the following year, 1552, it will, besides treating of the sacrifice of the mass, also apply itself to and treat of the sacrament of order and continue the subject of reform.

ENDNOTES

1 Cf. Sess. VI, chap. 14.

2 Cf. <infra>, chap. 5, Penance.

3 Eph. 2:4.

4 Ps. 102:14.

5 Sess. and chap. cited.

6 Ezech. 18:30.

7 Luke 13:5.

8 Acts 2:38.

9 John 20:22f.; <infra>, can. 3, Penance.

10 Eusebius, <Hist. eccl.>, VI, c. 43.

11 Cf. <infra,> can. 2 and Sess. VI, chap. 14.

12 See 1 Cor. 5:12.

13 Ibid., 12:13.

14 Gal. 3:27.

15 Cf. <infra>, chap. 4; Sess. VI, chap. 14, and< infra>, can. 4.

16 Cf. Sess. VI, chaps. 6, 14.

17 <Infra>, can. 5.

18 Ezech. 18:31.

19 Ps. 50:6.

20 Ps. 6:7.

21 Is. 38:15.

22 Jonas 3:5; Matt. 12:41; Luke 11:32.

23 Luke 5:14; 17:14; I John 1:9. Cf. <infra>, can. 6.

24 Matt. 16:19, John 20:23.

25 Cf. c. 51, D.I de poenit.

26 Cf. <infra>, can. 7.

27 Deut. 5:21.

28 Cf. Sess. VI, can. 23; c. 20, D. III de poenit.

29 Eph. 2:3.

30 Ps, 18:13.

31 Cf. c. 12, X, De poenit., V, 38.

32 <Infra,> can. 10.

33 Matt. 16:19; 18:18.

34 John 20:23.

35 Cf. Sess. VII, Sacraments, can. 10.

36 C. 8, D. XIX; c. 89, C I, q. I.

37 <Infra>, can. 9.

38 Cf. c. 2 VI, De poenit., V, 10.

39 Cf. c. 52, C.XVI, q.I; c. 29, C.XVII, q. 4 et al.

40 Cf. cc. l, 3, 19, 22, 24, 32, X, De sent. excomm., V, 39; cc.II, 18, h.t. in VI, V, 11; c. l, h.t.

in Extrav. comm., V, 10 et al.

41 Rom. 13:1.

42 Cf. <infra>, sess. XXIV, chap. 6 de ref.

43 Cf. c. 29, C.XVII, q. 4; c. 5, VI, De poenis, V, 9; c. 3, h.t. in Clem., V, 8; c. 3, Extrav.

comm., De priviL, V, 7.

44 See II Tim. 3:5.

45 Cf. sess. VI, chap. 14, can. 30 and <infra>, can. 12.

46 Gen. 3:16 ff.; Num. 12:14 f.; 10:11 f.; II Kings 12:13 f., etc.

47 See l Cor. 3:17.

48 Eph. 4:30.

49 Heb. 10:29.

50 Rom. 2:5; James 5:3

51 Matt. 3:2, 8; 4:17; 11:21.

52 Rom. 5:10.

53 See II Cor. 3:5.

54 Rom. 8:17.

55 See II Cor. 3:5; Phil. 4:13.

56 See I Cor. 1:31; II Cor. 10:17; Gal. 6:14.

57 Acts 17:28.

58 Matt. 3:8; Luke 3:8.

59 Matt. 16:19; John 20:23; <infra>, can. 15.

60 Cf. <infra>. can. 14.

61 Eph. 6:10 ff.

62 See I Pet. 5:8.

63 Mark 6:13.

64 James 5:14 f.

65 Ibid., 5:15.

66 Gen. 3:15.

67 C. 3, D.XCV and <infra>, Extr. Unct., can. 4.

68 See I Tim. 4:14.

69 James 5:14 f.

70 <Infra>, Extr. Unct., can. 3.

71 Cf. <supra>, chap. I.

72 Ibid.

73 C. 72, D.I de poenit.

74 Matt. 16:19; John 20:23 f.; cf. Sess. VI, chap. 14 and <supra>, chap. 1.

75 <Supra>, chap. 3.

76 Ibid., chap. 4 77 38:15.

78 <Supra>, chap. 5.

79 <Supra>, chap. 5.

80 Deut. 5:21.

81 <Supra>, chap. 5.

82 Ibid., chap. 5 at the end.

83 Ibid., chap. 6.

84 Ibid., chaps. 5-6.

85 Matt. 16:19; 18:18.

86 John 20:23.

87 <Supra>, chap. 7.

88 Ibid., chap. 8.

89 Ibid., chaps. 8-9.

90 Ibid., chap. 8.

91 Ibid., chaps 1, 8.

92 James 5:14 f.

93 Cf. supra, Extr. Unct., chap. 2.

94 James 5:14 f.

95 Ibid.; supra, Extr. Unct., chap. 3.

96 C 13, X, De off. jud. ord., I, 31; supra, Sess. VI, chap. 3 de ref.

97 See I Cor. 9:27.

98 C. 6, D.XXV.

99 Cf. Sess. XXII, chap. I de ref.

100 Lev. 11:44; 19:2; 20:7; 1 Pet. 1:16.

101 See II Cor. 6:3 f.

102 Ezech. 22:26; Soph. 3:4.

103 Cf. infra, chap. 8 de ref.

104 Cf. Sess. VI, chap. 5 de ref.

105 Ibid. and Sess. XXIII, chaps. 3, 8, 10 de ref.

106 Cf. Sess. XXIII, chap. 8 de ref.

107 Sess. VI, chap. 3 de ref.; C. 13, X, De off. jud. ord., I, 31.

108 Sess. cit., chap. 4 de ref.

109 Cf. Sess. VII, chap. 14 de ref.

110 C. 13, X, De regular., III, 31. 111 C. 2, in Clem., De vit. et hon. cler., III, I.

112 Ex. 21:14; c. I, X, De homicid., V, 12.

113 Cf. <supra,> chap. 2 de ref. and Sess. VI, chap. 5 de ref.

114 Cf. c. 9, X, De his, quae fiunt a prael., III, 10 and Sess. XXIV, chap. 13 de ref.

115 Cf. Sess. VII, chaps. 6 and 7 de ref.; Sess. XXIV, chaps. 13 and 15 de ref.

116 Cf. Sess. XXV, chap. 21 de regular.; c. 5, VI, De praeb., III 4; C. 27, X, De elect., I 6.

117 Deut. 22:11.

118 Cf. Sess. XXV, chap. 4 de regular.

119 Cf. Sess. cit., chap. 9 de ref.

120 Cf. Sess. and chap. cited, and cc. 8, 21, X, De jur. patr., III, 38.

FIFTEENTH SESSION which is the fifth under the Supreme Pontiff, Julius III, celebrated on the twenty-fifth day of January, 1552

DECREE FOR PROROGUING THE SESSION

Since this holy and general council has during these days, in accordance with the decrees enacted in the last sessions, most accurately and diligently considered the things that relate to the most holy sacrifice of the mass and to the sacrament of order, in order that in the present session it might publish, as the Holy Ghost would have prompted, decrees on these matters and on the four articles concerning the most holy sacrament of the Eucharist, which had been finally deferred to this session; and since it was thought that those who call themselves Protestants, for whose sake it had deferred the publication of those articles, and to whom it had given the public faith or a safe- conduct that they might come here freely and without any delay,[1] would in the meantime have presented themselves at this holy council; seeing, however, that they have not yet come, and the holy council having been petitioned in

their name that the publication which was to have been made on this day be deferred to the following session, an assured hope being expressed that they will doubtlessly be present long before that session upon receipt in the meantime of a safe-conduct in a more amplified form, the same holy council, lawfully assembled in the Holy Ghost, the same legate and nuncios presiding, desiring nothing more than to remove from among the illustrious German nation all dissensions and schisms regarding religion, and to provide for its tranquillity, peace and concord; being prepared, should they come, to receive them kindly and to listen to them favorably, and trusting that they will come not with the intention of obstinately assailing the Catholic faith but of learning the truth, and that they will at last, as becomes those zealous for evangelical truth, acquiesce in the decrees and discipline of holy mother Church, has deferred the next session for the publication and promulgation of the aforesaid matters to the feast of St. Joseph, which will be the nineteenth day of the month of March, in order that they may have sufficient time and leisure not only to come but also to propose before that day arrives whatever they may wish. And that all cause for further delay on their part may be removed, it freely gives and grants them the public faith or a safe-conduct, the contents and tenor of which is given below. But it ordains and decrees that in the meantime the sacrament of matrimony is to be considered, and it will give in the same session its decisions thereon, in addition to the publication of the above-mentioned decrees, also continuing the matter of reform.

SAFE-CONDUCT GIVEN TO THE PROTESTANTS

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legate and nuncios of the Apostolic See presiding, adhering to the safe- conduct given in the session before the last and amplifying it in the manner following, certifies to all men that by the tenor of these presents, it grants and fully concedes the public faith and the fullest and truest security, which they call a safe-conduct, to each and all priests, electors, princes, dukes, marquises, counts, barons, soldiers, the common people, and to all other persons of whatever state, condition or character they may be, of the German province and nation, to the cities and other places thereof, and to all other ecclesiastical and secular persons, especially those of the Confession of Augsburg, who shall come or be sent with them to this general Council of Trent, and to those who are going to come or have already come, by whatever name they are or may be designated, to come freely to this city of Trent, to remain, abide and sojourn here and to propose, speak and consider, examine and discuss any matters whatever with the council, and to present freely whatever they may think suitable, to set forth any articles whatever either in writing or orally, and to explain, establish and prove them by the Sacred Scriptures and by the words, decisions and arguments of the blessed Fathers, and also to reply, if need be, to the objections of the general council, and to dispute and confer charitably and respectfully and without hindrance with those who have been selected by the council, reproachful, vexatious and offensive language being absolutely put aside; and particularly, that the controverted matters shall be treated in this Council of Trent in accordance with Sacred Scripture and the traditions of the Apostles, the approved councils, the consensus of the Catholic Church and the authority of the holy Fathers; with this further addition, that they shall under no condition be punished by reason of religion or of offenses committed or that may be committed in regard thereto; and also that the divine offices shall not by reason of their presence, either upon the road or in any place of their journey, their stay or their return, or in the city of Trent itself, be in any way interrupted; and that on the conclusion of these matters or before their conclusion, whensoever it shall please them, if they should wish by the command and permission of their superiors to return to their homes, or if any one of them should so wish, they may at their pleasure return freely and securely, without restraint, formality or delay, without injury to their property and to the honor and persons of their attendants and vice versa; making known, however, their intention of withdrawing to those to be deputed by the council, so that at a convenient time, without deceit or fraud, provision may be made for their security.

The holy council wishes also that all clauses whatsoever, which may be necessary and suitable for a complete, effective and sufficient security for coming; sojourning and returning, be included and contained, and to be considered as included, in this public faith and safe- conduct. For their greater security and for the sake of peace and reconciliation, it declares also that if, which God forbid, any one or several of them should, either on the way to Trent or while sojourning there or returning therefrom, perpetrate or commit an atrocious act, by which the benefit of this public faith and assurance granted to them might be annulled and cassated, it wishes and concedes that those discovered in such crime shall be forthwith punished by their own countrymen and not by others, with a condign chastisement and proper reparation, which the council on its part may justly approve and commend, the form, conditions and terms of the safe-conduct remaining entirely intact thereby.

In like manner it wishes also that if, which God forbid, any one or several of this council should, either on the road or while sojourning or returning, perpetrate or commit an atrocious act by which the benefit of this public faith or assurance may be violated or in any manner annulled, those discovered in any such crime shall be forthwith punished by the council itself and not by others, with a condign chastisement and proper reparation, which the Germans of the Augsburg Confession here present may on their part approve and commend, the present form, conditions and terms of the safe-conduct remaining entirely intact thereby. The council wishes furthermore, that each and all of their ambassadors shall be allowed to go out of the city of Trent to take the fresh air as often as it shall be convenient or necessary and to return here; also freely to send or dispatch their messenger or messengers to any place whatsoever to attend to their necessary affairs and to receive those sent or dispatched or the one sent or dispatched as often as they may deem fit; so however that several or one of those appointed by the council may accompany them or him in order to provide for their safety.

This safe-conduct and security shall be good and extend from and during the time that they shall have been taken under the protection of this council and its agents to their arrival at Trent, and during the entire time of their sojourn here; and further, after a sufficient hearing has been had, a period of twenty days having expired, when they themselves should desire, or the council on the conclusion of such hearing should give them notice to return, it will, all deceit and fraud being wholly excluded, reconduct them with the help of God from Trent to that place of safety which each may choose for himself. All of which it promises and pledges in good faith to be inviolately observed toward each and all of the faithful of Christ, toward all ecclesiastical and secular princes and all ecclesiastical and secular persons, of whatsoever state and condition they may be or by whatsoever name they may be known. Moreover, it promises in sincere and good faith, to the exclusion of fraud and deceit, that the council will neither openly nor secretly seek any occasion, nor make use of, nor permit anyone else to make use of, any authority, power, right or statute, privilege of laws or canons, or of any councils in whatever form of words expressed, especially those of Constance and Siena, in any way prejudicial to this public faith and the fullest security, and of the public and free hearing granted by this council to the above-named; these it abrogates in this respect and for this occasion.

And if the holy council or any member thereof, or any of its adherents, of whatever condition, state or pre-eminence, shall violate, which may the Almighty prevent, in any point or clause whatever, the form and terms of the security and safe-conduct as set forth above, and a satisfactory reparation that in their judgment may be justly approved and commended shall not have forthwith followed, they may consider the council to have incurred all those penalties which by human and divine law or by custom the violators of such safe-conducts can incur, without any excuse or contrary allegation in this respect.

ENDNOTES

1 Supra, Sess. XIII at the end.

SIXTEENTH SESSION which is the sixth and last under the Supreme Pontiff, Julius III, celebrated on the twenty-eighth day of April, 1552

DECREE SUSPENDING THE COUNCIL

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the most reverent Lords, Sebastian, Archbishop of Sipontum, and Aloysius, Bishop of Verona, Apostolic nuncios, presiding in their own names as well as in that of the most reverend and illustrious Lord, the legate Marcellus Crescentius, Cardinal of the holy Roman Church with the title of St. Marcellus, who is absent by reason of a very grave illness, doubts not that it is known to all Christians that this ecumenical Council of Trent was first convoked and assembled by Paul, of happy memory. Afterward at the instance of the most august Emperor, Charles V, reconvened by our most holy Lord Julius III, chiefly for the reason that it might restore religion, which was deplorably divided into various opinions in many parts of the world, especially in Germany, to its former state, and correct the abuses and most corrupt morals of the Christians. And since very many Fathers from different countries, regardless of personal hardships and dangers, had for this purpose willingly assembled, and the business progressed earnestly and happily in the midst of a great concourse of the faithful, and there was great hope that those Germans who had inaugurated those innovations would come to the council so disposed as to accept unanimously the true foundations of the Church, some light seemed at last to have dawned upon affairs, and the Christian commonwealth, before so depressed and afflicted, began to lift up its head.

Then suddenly such tumults and wars were enkindled by the craftiness of the enemy of the human race, that the council was at much inconvenience compelled to pause as it were and to interrupt its course, so that all hope for further progress at that time was dissipated; and so far was the council from remedying the evils and troubles existing among the Christians, that, contrary to its intentions, it irritated rather than calmed the minds of many. Since, therefore, the holy council saw that all places, and especially Germany, were ablaze with arms and discords, that almost all the German bishops, especially the electoral princes, solicitous for their churches, had withdrawn from the council, it decided not to resist so great a necessity and to await better times, so that the Fathers who now could achieve nothing might return to their churches to take care of their sheep and no longer spend their time in useless inactivity.

Hence, since the conditions of the times so require, it decrees that the progress of this ecumenical Council of Trent shall be suspended for two years, as it does suspend it by the present decree; with this understanding, however, that if peace is brought about sooner and the former tranquillity restored, which it trusts will, with the help of the all-good and great God, come about soon, the progress of the council shall be regarded as resumed from that time and as having its full validity, stability and authority. But if, which may God prevent the aforesaid lawful impediments shall at the expiration of the time specified not have been removed, the suspension shall immediately upon their removal thereafter be considered <eo ipso> revoked, and the council shall be and shall be understood to be restored to its full power and authority without any new convocation thereof, provided the consent and authority of His Holiness and of the Apostolic See has been given to this decree.

In the meantime, however, this holy council exhorts all Christian princes and prelates to observe, and so far as it pertains to them, to cause to be observed in their kingdoms, dominions and churches each and all the things which have so far been ordained and decreed by this holy ecumenical council.

BULL FOR THE CELEBRATION OF THE COUNCIL OF TRENT

under the Supreme Pontiff, Pius IV

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

Called by the divine providence of God to the government of the Church, though unequal to so great a burden, and immediately casting the eyes of our mind over every part of the Christian commonwealth, and beholding, not without great horror, how far and wide the pest of heresy and schism have penetrated and how much the morals of the Christian people are in need of reform, we began in accordance with the duty of our office to devote our care and thought to the means whereby we should be able to exterminate those heresies, destroy so great and pernicious a schism, and reform the morals so much corrupted and depraved.

And since we understand that for the correction of these evils that remedy is the most suitable which this Holy See has been accustomed to apply, namely, an ecumenical and general council, we formed the resolution to assemble and with the help of God to celebrate one. The same had indeed already been summoned by our predecessor, Paul III, of happy memory, and Julius, his successor, but due to frequent hindrance and interruption by various causes, it could not be brought to a conclusion. For Paul, having convoked it at first in the city of Mantua, then in Vicenza, for reasons expressed in his letters first suspended it and afterwards transferred it to Trent; then, when for certain reasons the time of its celebration was postponed here also, it was at length, after the removal of the suspension, begun in the city of Trent. After a few sessions had been held, however, and some decrees enacted, the council for certain reasons and with the concurrence of Apostolic authority, transferred itself to Bologna.[1] But Julius, who succeeded him, recalled it to the city of Trent,[2] at which time some more decrees were enacted. But since new disturbances were stirred up in the neighboring parts of Germany, and a very grave war enkindled in Italy and France, the council was again suspended and postponed; the enemy of the human race exerting himself exceedingly and throwing hindrances and difficulties in the way to retard at least as long as possible, since he could not entirely prevent, such a great advantage to the Church.

But how greatly the heresies in the meantime increased, multiplied and propagated, how widely the schism spread, we can neither ponder nor relate without the greatest sorrow of mind. But at length the good and merciful Lord, who is never so angry that He forgets mercy,[3] deigned to grant peace and unanimity to the Christian kings and princes. By this proffered opportunity we, relying on His mercy, entertained the strongest hope that by the same means of a council an end may be put to these grave evils in the Church.

That therefore schisms and heresies may be destroyed, morals corrected and reformed, and peace among the Christian princes preserved, we have judged that its celebration should no longer be deferred. Wherefore, after mature deliberation with our venerable brethren, the cardinals of the holy Roman Church, and having also made known our intention to our most dear sons in Christ, Ferdinand, Emperor-elect of the Romans, and other kings and princes, whom, as we expected from their great piety and wisdom, we found very well disposed to aid in the celebration of the council, we, to the praise, honor and glory of the Almighty God, for the benefit of the universal Church, with the advice and consent of the same venerable brethren, and relying on and supported by the authority of God Himself and of the blessed Apostles Peter and Paul, which we also exercise on earth, summon a holy, ecumenical and general council to the city of Trent for the next following most holy day of the Lord’s resurrection, and ordain and decree that, all suspension being removed, it be celebrated there.

Wherefore, we urgently exhort and admonish in the Lord and also strictly command in virtue of holy obedience, and in virtue also of the oath which they have taken, and under the penalties which they know are prescribed by the sacred canons against those who neglect to attend general councils, our venerable brethren wherever located, patriarchs, archbishops, bishops, and our beloved sons the abbots, and others who by common law, privilege or ancient custom are allowed to sit and express their opinion in a general council, unless they happen to be prevented by a legitimate impediment, which they must prove to the council by ‘awful procurators.

We furthermore admonish each and all whom it does or may concern that they do not neglect to attend the council. Our most dear sons in Christ, the Emperor-elect of the Romans and other Christian kings and princes, whose presence at the council would be earnestly desired, we exhort and beseech that if they themselves should not be able to be present at the council, they at least send as their deputies prudent, reputable and pious men to be present in their name, who, animated by their piety, will see to it that the prelates of their kingdoms and dominions perform without refusal and delay their duty to God and the Church at this so urgent a time; neither do we doubt in the least that they will also see to it that a safe and free road through their kingdoms and dominions is open to the prelates, their attendants, followers and all others who are proceeding to or returning from the council, and that they will be received and treated in all places kindly and courteously, as we also will provide so far as it concerns us, for we have resolved to omit absolutely nothing that we, who have been placed in this position, can do toward the completion of so pious and salutary a work, seeking nothing else, as God knows, and in the celebration of the council having no other desire but the honor of God, the recovery and salvation of the scattered sheep, and the lasting peace and tranquillity of the Christian commonwealth.

And that this document and its contents may come to the knowledge of all whom it concerns, and that no one may offer the excuse that he was ignorant of it, especially since there may not perhaps be safe access to all who ought to have knowledge of this letter, we wish and command that it be read publicly and in a loud voice by messengers of our court or by some public notaries in the Vatican Basilica of the Prince of the Apostles and in the Church of the Lateran, at a time when the people are accustomed to assemble there for the celebration of the masses; and that, after having been read, it be affixed to the doors of those churches, also to the Apostolic Chancery, and at the usual place in the Campo di Fiore, where it shall be left for some time that it may be read and made known to all. When it is removed, copies thereof shall remain affixed in the same places. For we wish that by this reading, publication and affixture each and all of those whom it includes, shall after two months from the day of publication and affixture be so obligated and bound as if it had been published and read in their presence.

We also ordain and decree that unshaken faith be given to the transcripts thereof, written or subscribed by the hand of a public notary and provided with the seal and signature of some person constituted in ecclesiastical dignity. Therefore, let no one infringe this letter of our summons, statute, decree, admonition and exhortation, 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 on the thirtieth of November in the year 1560 of the Lord’s incarnation and in the first year of our pontificate.

Antonius Florebellus Lavellinus. Barengus.

ENDNOTES

1 Supra, Sess. VIII.

2 Ibid., Sess. XI.

3 Hab. 3:2.

SEVENTEENTH SESSION OF THE HOLY, ECUMENICAL AND GENERAL COUNCIL OF TRENT

which is the first under the Supreme Pontiff, Pius IV, celebrated on the eighteenth day of January, 1562

DECREE CONCERNING THE CELEBRATION OF THE COUNCIL

Does it please you, for the praise and glory of the holy and undivided Trinity, Father, Son, and Holy Ghost, for the increase and exaltation of the faith and of the Christian religion, that the holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, all suspension being removed, be celebrated from this day on, which is the eighteenth of the month of January of the year 1562 after the Nativity of the Lord, consecrated to the chair at Rome of blessed Peter, the Prince of the Apostles, according to the form and tenor of the letter of our most holy Lord, the sovereign pontiff, Pius IV, and that, due order being observed, those things be considered therein which at the suggestion and under the presidency of the legates shall appear suitable and proper to the council for alleviating the calamities of these times, adjusting religious controversies, restraining deceitful tongues, correcting the abuses of depraved morals, and to bring about true and Christian peace in the Church?

They answered: It pleases us.

SUMMONING OF THE NEXT SESSION

Does it please you that the next following session be held and celebrated on the Thursday after the second Sunday of Lent, which will be on the twenty-sixth day of the month of February? <They answered:> It pleases us.

EIGHTEENTH SESSION which is the second under the Supreme Pontiff, Pius IV, celebrated on the twenty-sixth day of February, 1562

DECREE CONCERNING THE CHOICE OF BOOKS AND THE INVITATION OF ALL TO THE COUNCIL UNDER PUBLIC PROTECTION

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, not confiding in human strength but relying on the power and support of our Lord Jesus Christ, who has promised to give to His Church a mouth and wisdom,[1] has in view above all to restore to its purity and splendor the doctrine of the Catholic faith, which in many places has become defiled and obscured by the opinions of many differing among themselves, and to bring back to a better mode of life morals which have deviated from ancient usage, and to <turn the heart of the fathers unto the children,>[2] and the heart of the children unto the fathers. Since therefore it has first of all observed that the number of suspected and pernicious books in which an impure doctrine is contained and disseminated far and wide has in these days exceedingly increased, for which reason indeed many censures have with pious zeal been issued in various provinces and especially in the fair city of Rome, and that as yet no salutary remedy has been of avail against so great and pernicious a disease; it has thought it proper that the Fathers chosen for this inquiry should consider carefully what ought to be done with regard to censures and books and at an opportune time report thereon to the council, so that it may more easily separate the various and strange doctrines as cockle from the wheat of Christian truth,[3] and may more conveniently deliberate and determine what seems better adapted to remove anxiety from the minds of many and to put an end to causes of complaints. It wishes, moreover, that all this be brought to the knowledge of all persons, as it also does by the present decree bring it, so that if anyone should consider himself in any manner concerned either in the matter of books and censures or in other things which it has declared beforehand are to be treated in

this general council, he may not doubt that he will be courteously listened to by the holy council.

And since the same holy council heartily desires and earnestly beseeches God for the things that are for the peace of the Church,[4] so that all acknowledging our common mother on earth, who cannot forget those whom she has begotten,[5] we <may with one mind and one mouth glorify God and the Father of our Lord Jesus Christ,>[6] it invites and exhorts, by the bowels of the mercy of our same God and Lord, to concord and reconciliation all who do not hold communion with us and to come to this holy council, to embrace <charity, which is the bond of perfection>, and to show forth the peace of Christ rejoicing in their hearts, wherein they are called in one body.[7] Wherefore, <hearing this voice,> not of man but of the Holy Ghost, let them not <harden their hearts,>[8] but, walking not after their own sense,[9] nor pleasing themselves,[10] let them be moved and converted by this so pious and salutary admonition of their own mother. For as the holy council invites them with all the kindness of charity, so will it receive them.

Moreover, the same holy council has decreed that the public faith can be granted in a general congregation, and that it shall have the same force, authority and obligation as if it had been given and decreed In public session.

SUMMONS FOR THE NEXT SESSION

The same holy Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, ordains and decrees that the next following session be held and celebrated on the Thursday after the most sacred feast of the Ascension of the Lord, which will be on the fourteenth day of the month of May.

SAFE-CONDUCT GRANTED TO THE GERMAN NATION IN A GENERAL CONGREGATION ON THE FOURTH DAY OF MARCH, 1562

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, certifies to all men that by the tenor of these presents it grants and fully concedes the public faith and the fullest and truest security, which they call a safe-conduct, to each and all priests, electors, princes, dukes, marquises, counts, barons, soldiers, the common people, and to all other persons, of whatever state, condition or character they may be, the German province and nation, to the cities and other places thereof, and to all other ecclesiastical and secular persons, especially those of the Confession of Augsburg, who shall come or shall be sent with them to this general Council of Trent, and to those who are going to come or have already come, by whatever name they are or may be designated, to come freely to this city of Trent, to remain, abide and sojourn here, and to propose, speak and consider, examine and discuss any matters whatever with the council, to present freely whatever they may think suitable, to set forth any articles whatever either in writing or orally, and to explain, establish and prove them by the Sacred Scriptures and by the words, decisions, and arguments of the blessed Fathers, and also to reply, if need be, to the objections of the general council, and to dispute and confer charitably and respectfully and without hindrance with those who have been selected by the council, putting aside absolutely reproachful, vexatious and offensive language; and particularly, it certifies that the controverted matters shall be treated in this Council of Trent in accordance with Sacred Scriptures and the traditions of the Apostles, the approved councils, the consensus of the Catholic Church and the authority of the holy Fathers; with this further provision, it grants and entirely concedes that they shall under no condition be punished by reason of religion or of offenses committed or that may be committed in regard thereto; provided also that the divine offices shall not by reason of their presence, either upon the road or in any place of their journey, their stay or their return, or in the city of Trent itself, be in any way interrupted; and that on the conclusion of these matters or before their conclusion, whensoever it shall please them, if they should wish by the command and permission of their superiors to return to their homes, or if any one of them should so wish, they may at their pleasure return freely and securely, without restraint, formality or delay, without injury to their property and to the honor and persons of their attendants and vice versa; making known, however, their intention of withdrawing to those to be deputed by the council, so that at a convenient time, without deceit or fraud, provision may be made for their security. The holy council wishes also that all clauses whatsoever, which may be necessary and suitable for a complete, effective and sufficient security for coming, sojourning and returning, be included and contained, and to be considered as included, in this public faith and safe-conduct. For their greater security and for the sake of peace and reconciliation, it declares also that if, which God forbid, any one or several of them should either on the way to Trent or while sojourning in or returning therefrom, perpetrate or commit an atrocious act, by which the benefit of this public faith and assurance granted to them might be annulled and cassated, it wishes and concedes that those discovered in

any such crime shall be forthwith punished by their own countrymen and not by others, with a condign chastisement and proper reparation, which the council on its part may justly approve and commend, the form, conditions and terms of the safe-conduct remaining entirely intact thereby. In like manner it wishes also that if, which God forbid, any one or several of this council should, either on the road or while sojourning or returning, perpetrate or commit an atrocious act by which the benefit of this public faith or assurance may be violated or in

any manner annulled, those discovered in any such crime shall be forthwith punished by the council itself and not by others, with a condign chastisement and proper reparation, which the Germans of the Augsburg Confession here present may on their part approve and commend, the present form, conditions and terms of the safe-conduct remaining entirely intact thereby. The council wishes furthermore, that each and all of their ambassadors shall be allowed to go out of the city of Trent to take the fresh air as often as it shall be convenient or necessary and to return here; also freely to send or dispatch their messenger or messengers to any place whatsoever to attend to their necessary affairs and to receive those sent or dispatched or the one sent or dispatched as often as they may deem fit; so however that several or one of those appointed by the council may accompany them or him in order to provide for their safety. This safe- conduct and security shall be good and extend from and during the time that they shall have been taken under the protection of this council and its agents to their arrival at Trent, and during the entire time of their sojourn here; and further, after a sufficient hearing has been had, a period of twenty days having expired, when they themselves should desire, or the council on the conclusion of such hearing should give them notice to return, it will, all deceit and fraud being wholly excluded, reconduct them with the help of God from Trent to that place of safety which each may choose for himself. All of which it promises and pledges in good faith to be inviolately observed toward each and all of the faithful of Christ, toward all ecclesiastical and secular princes and all ecclesiastical and secular persons, of whatsoever state and condition they may be or by whatsoever name they may be known. Moreover, it promises in sincere and good faith, to the exclusion of fraud and deceit, that the council will neither openly nor secretly seek any occasion, nor make use of, nor permit anyone else to make use of, any authority, power, right or statute, privilege of laws or canons, or of any councils in whatever form of words expressed, especially those of Constance and Siena, in any way prejudicial to this public faith and the fullest security, and of the public and free hearing granted by this council to the abovenamed; these it abrogates in this respect and for this occasion. And if the holy council or any member thereof, or any of its adherents, of whatever condition, state or pre-eminence, shall violate, which may the Almighty prevent, in any point or clause whatever, the form and terms of the security and safe-conduct as set forth above, and a satisfactory reparation that in their judgment may be justly approved and commended shall not have forthwith followed, they may consider the council to have incurred all those penalties which by human and divine law or by custom the violators of such safe-conducts can incur, without any excuse or contrary allegation in this respect.

THE EXTENSION OF THE ABOVE TO OTHER NATIONS

The same holy council, lawfully assembled in the Holy Ghost, the same legates <de latere> of the Apostolic See presiding, grants the public faith or a safe-conduct under the same form and terms in which it is granted to the Germans, to each and all others who do not hold communion with us in matters of faith, of whatever kingdoms, nations, provinces, cities and places they may be, in which the contrary to that which the holy Roman Church holds is publicly and with impunity preached, taught or believed.

ENDNOTES

1 Luke 21:15.

2 Ibid., 1:17.

3 Matt. 13:30.

4 Ps. 121:6.

5 Is. 49:15.

6 Rom. 15:6.

7 Col 3:14f.

8 Ps. 94:8; Heb. 3:8.

9 Eph. 4:17.

10 Rom. 15:1ff.

NINETEENTH SESSION which is the third under the Supreme Pontiff, Pius IV, celebrated on the fourteenth day of May, 1562

DECREE FOR THE PROROGATION OF THE SESSION

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, has for good and just reasons thought it fit to prorogue and does hereby prorogue to the Thursday after the next feast of Corpus Christi, which will be the fourth day of June, those decrees which were to have been drawn up and sanctioned today in the present session, and announces to all that the session will be held and celebrated on that day In the meantime, supplication is to be made to God and the Father of our Lord Jesus Christ, the author of peace, that He may sanctify the hearts of all; that by His help the holy council may now and always be able to counsel and accomplish those things that will be for His praise and glory.

TWENTIETH SESSION which is the fourth under the Supreme Pontiff, Pius IV, celebrated on the fourth day of June, 1562

DECREE FOR THE PROROGATION OF THE SESSION

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, has, by reason of various difficulties arising from various causes, and also to the end that all things may proceed in a more befitting manner and with greater deliberation, namely, that dogmas may be dealt with and ratified conjointly with what relates to reform, decreed that whatever seems good to be enacted, concerning both reform and dogma, shall be defined in the next session, which it announces to all for the sixteenth day of the following month of July; adding however, that this holy council may and can freely, at its will and pleasure, as it may judge expedient for the affairs of the council, shorten or extend that term also in a general congregation.

TWENTY-FIRST SESSION which is the fifth under the Supreme Pontiff, Pius IV, celebrated on the sixteenth day of July, 1562

THE DOCTRINE OF COMMUNION UNDER BOTH KINDS AND THE COMMUNION OF LITTLE CHILDREN

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, has thought fit that, since relative to the awe-inspiring and most holy sacrament of the Eucharist various monstrous errors are in different places circulated by the wiles of the evil spirit, by reason of which, in some provinces, many are seen to have fallen away from the faith and obedience of the Catholic Church, those things which relate to communion under both forms and to that of little children be explained in this place. Wherefore, it forbids all the faithful of Christ to presume henceforth to believe, teach or preach on these matters otherwise than is explained and defined in these decrees.

CHAPTER I

LAYMEN AND CLERICS WHEN NOT OFFERING THE SACRIFICE ARE NOT BOUND BY DIVINE LAW TO COMMUNION UNDER BOTH SPECIES

This holy council instructed by the Holy Ghost, who is the spirit of wisdom and understanding, the spirit of counsel and godliness,[1] and following the judgment and custom of the Church,[2] declares and teaches that laymen and clerics when not offering the sacrifice are bound by no divine precept to receive the sacrament of the Eucharist under both forms, and that there can be no doubt at all, <salva fide>, that communion under either form is sufficient for them to salvation. For though Christ the Lord at the last supper instituted and delivered to the Apostles this venerable sacrament under the forms of bread and wine,[3] yet that institution and administration do not signify that all the faithful are by an enactment of the Lord to receive under both forms. Neither is it rightly inferred from that discourse contained in the sixth chapter of John that communion under both forms was enjoined by the Lord, notwithstanding the various interpretations of it by the holy Fathers and Doctors. For He who said: <Except you eat the flesh of the Son of man and drink his blood, you shall not have life in you>,[4] also said: <He that eateth this bread shall live forever>;[5] and He who said: <He that eateth my flesh and drinketh my blood hath life everlasting,>[6] also said: <The bread that I will give is my flesh for the life of the world>;[7] and lastly, He who said: <He that eateth my flesh and drinketh my blood, abideth in me and I in him>,[8] said, nevertheless: <He that eateth this bread shall live forever.>[9]

CHAPTER II

THE POWER OF THE CHURCH CONCERNING THE DISPENSATION OF THE SACRAMENT OF THE EUCHARIST

It declares furthermore, that in the dispensation of the sacraments, <salva illorum substantia>, the Church may, according to circumstances, times and places, determine or change whatever she may judge most expedient for the benefit of those receiving them or for the veneration of the sacraments; and this power has always been hers. The Apostle seems to have clearly intimated this when he said: Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God;[10] and that he himself exercised this power, as in many other things so in this sacrament, is sufficiently manifest, for after having given some instructions regarding its use, he says: <The rest I will set in order when I come.>[11] Wherefore, though from the beginning of the Christian religion the use of both forms has not been infrequent, yet since that custom has been already very widely changed, holy mother Church, cognizant of her authority in the administration of the sacraments, has, induced by just and weighty reasons, approved this custom of communicating under either species and has decreed that it be considered the law, which may not be repudiated or changed at pleasure without the authority of the Church.

CHAPTER III

CHRIST, WHOLE AND ENTIRE, AND A TRUE SACRAMENT ARE RECEIVED UNDER EITHER SPECIES

It declares, moreover, that though our Redeemer at the last supper instituted and administered this sacrament to the Apostles under two forms, as has already been said, yet it must be acknowledged that Christ, whole and entire, and a true sacrament are received under either form alone,[12] and therefore, as regards its fruits, those who receive one species only are not deprived of any grace necessary to salvation.

CHAPTER IV

LITTLE CHILDREN ARE NOT BOUND TO SACRAMENTAL COMMUNION

Finally, the same holy council teaches that little children who have not attained the use of reason are not by any necessity bound to the sacramental communion of the Eucharist; for having been regenerated by the laver of baptism and thereby incorporated with Christ,[13] they cannot at that age lose the grace of the sons of God already acquired. Antiquity is not therefore to be condemned, however, if in some places it at one time observed that custom. For just as those most holy Fathers had acceptable ground for what they did under the circumstances, so it is certainly to be accepted without controversy that they regarded it as not necessary to salvation.

CANONS ON COMMUNION UNDER BOTH SPECIES AND THAT OF LITTLE CHILDREN

Canon I. If anyone says that each and all the faithful of Christ are by a precept of God or by the necessity of salvation bound to receive both species of the most holy sacrament of the Eucharist,[14] let him be anathema.

Can. 2. If anyone says that the holy Catholic Church was not moved by just causes and reasons that laymen and clerics when not consecrating should communicate under the form of bread only,[15] or has erred in this, let him be anathema.

Can. 3. If anyone denies that Christ, the fountain and author of all graces, is received whole and entire under the one species of bread, because, as some falsely assert, He is not received in accordance with the institution of Christ under both species,[16] let him be anathema.

Can. 4. If anyone says that communion of the Eucharist is necessary for little children before they have attained the years of discretion,[17] let him be anathema.

The two articles proposed on another occasion but not yet discussed,[18] namely, whether the reasons which moved the holy Catholic Church to decree that laymen and priests not celebrating are to communicate under the one species of bread only, are so stringent that under no circumstances is the use of the chalice to be permitted to anyone; and whether, in case it appears advisable and consonant with Christian charity that the use of the chalice be conceded to a person, nation or kingdom, it is to be conceded under certain conditions, and what are those conditions, the same holy council reserves for examination and definition to another time, at the earliest opportunity that shall present itself.

DECREE CONCERNING REFORM

The same holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, has judged it proper, to the praise of Almighty God and to the glory of holy Church, that what follows, relative to the matter of reform, be at present enacted.

CHAPTER I

BISHOPS SHALL CONFER ORDERS AND GIVE DIMISSORY AND TESTIMONIAL LETTERS GRATIS; THEIR MINISTERS SHALL RECEIVE ABSOLUTELY NOTHING THEREFOR AND NOTARIES THAT WHICH IS PRESCRIBED IN THIS DECREE

Since the ecclesiastical order must be free from every suspicion of avarice, neither bishops nor others who confer orders, or their ministers, shall under any pretext whatever receive anything for the collation of any orders, not even for the clerical tonsure, or for dimissory or testimonial letters, or for the seal or for any other reason whatsoever, even though it should be offered voluntarily. Notaries, except in those places only where the laudable custom of receiving nothing does not prevail, may receive only the tenth part of a gold florin for each dimissory or testimonial letter, provided no salary is paid them for the discharge of the office. Further, no emolument from the income of the notary shall accrue either directly or indirectly to the bishop from the collation of orders, for in that case the council decrees that they are bound to give their labor wholly gratis; annulling and prohibiting absolutely in all localities taxes, statutes and customs to the contrary, even though immemorial, which might preferably be called abuses and corruptions tending to simoniacal depravity. Those who act otherwise givers as well as receivers, shall, apart from the divine punishment incur <ipso facto> the penalties prescribed by law.[19]

CHAPTER II

THOSE WHO HAVE NOT THE MEANS OF LIVELIHOOD ARE TO BE EXCLUDED FROM SACRED ORDERS

Since it is not becoming that those who are enrolled in the sacred ministry should, to the dishonor of the order, beg or engage in some improper business; and since it is known that very many in different localities are admitted to sacred orders with almost no selection, who by various methods of fraud and deception pretend to have an ecclesiastical benefice or sufficient means, the holy council decrees that henceforth no secular cleric, though otherwise qualified as regards morals, knowledge and age, shall be promoted to sacred orders unless it be first legitimately established that he is in peaceful possession of an ecclesiastical benefice sufficient for a decent livelihood; and he may not resign that benefice without mentioning the fact that he was promoted by reason of the title thereof; neither shall that resignation be accepted unless it is certain that he can live suitably from other sources; a resignation made otherwise shall be void.

As to those who have a patrimony or pension, only those may hereafter be ordained whom the bishop judges ought to be received in consideration of the need or benefit of his churches, having first informed himself that they really possess that patrimony or pension and that there are means sufficient for their subsistence. The same, moreover, may not under any condition be alienated, canceled or remitted without the permission of the bishop, until they have obtained a sufficient ecclesiastical benefice or have some other means whereby to live; the penalties of the ancient canons in respect hereto being renewed.[20]

CHAPTER III

THE MANNER OF INCREASING THE DAILY DISTRIBUTIONS IS PRESCRIBED; TO WHOM THEY SHALL BE DUE; THE CONTUMACY OF THOSE WHO DO NOT SERVE IS PUNISHED

Since benefices have been established for divine worship and for administering the ecclesiastical offices, to the end that divine worship may not be in any part curtailed, but may in all things receive due attention,[21] the holy council decrees that in churches, cathedral as well as collegiate, in which there are no daily distributions, or so meager that they are probably disregarded, a third part of the fruits and of all proceeds and revenues of dignities with and without jurisdiction as well as of canonries, portions and offices, shall be set apart and used for daily distributions, to be divided proportionately among those who possess dignities and others who are present at divine service in accordance with the proportion to be decided by the bishop, also as delegate of the Apostolic See, at the first distribution of the fruits;[22] with the retention, however, of the customs of those churches in which those who do not reside therein or do not serve receive nothing or less than a third; exemptions and other customs, even though immemorial, and appeals whatsoever notwithstanding. In case the contumacy of those who do not serve should increase, they may be proceeded against according to the provision of the law and the sacred canons.[23]

CHAPTER IV

WHEN ASSISTANTS ARE TO BE EMPLOYED IN THE <CURA ANIMARUM>. THE MANNER OF ERECTING NEW PARISHES IS SPECIFIED

In all parochial or baptismal churches in which the people are so numerous that one rector does not suffice to attend to the administration of the sacraments of the Church and divine worship, the bishops shall, also as delegates of the Apostolic See, compel the rectors, or those to whom It pertains, to associate with themselves in this office as many priests as are necessary to administer the sacraments and carry on divine worship. In those, moreover, to which, by reason of distance and hardship, the parishioners cannot come without great inconvenience to receive the sacraments and hear the divine offices, they may, even against the will of the rectors, establish new parishes, pursuant to the form of the constitution of Alexander III, which begins, “Ad audientiam.”[24] To those priests who are first to be appointed to the newly erected churches, a suitable portion, decided by the bishop, shall be assigned from the fruits in whatever way belonging to the mother-church, and if it be necessary, he may compel the people to contribute what may be sufficient for the sustenance of those priests; every general or special reservation or attachment respecting the aforesaid churches notwithstanding. Neither can such ordinances and erections be invalidated or hindered by any provisions, even by virtue of resignation or by any other restrictions or hindrances.

CHAPTER V

BISHOPS MAY FORM PERPETUAL UNIONS IN CASES PERMITTED BY LAW

Likewise, in order that the state of the churches in which the divine services are offered to God may be maintained in accordance with their dignity, the bishops may, also as delegates of the Apostolic See, according to the prescription of the law, form perpetual unions,[25] without detriment, however, to the incumbents, of any parochial and baptismal churches and of other benefices with or without the <cura> with those to which a <cura> is annexed, by reason of their poverty or in other cases permitted by law, even if those churches or benefices be generally or specially reserved or in any way attached. These unions shall not be revoked or suppressed by virtue of any provision whatever or by reason of resignation, restriction or hindrance.

CHAPTER VI

TO ILLITERATE RECTORS VICARS SHALL BE GIVEN WITH THE ASSIGNMENT OF A PORTION OF THE FRUITS; THOSE CONTINUING TO GIVE SCANDAL MAY BE DEPRIVED OF THEIR BENEFICES

Since illiterate and incompetent rectors of parochial churches are but little suited for sacred of offices,[26] and others by the depravity of their lives corrupt rather than edify, the bishops may, also as delegates of the Apostolic See, give temporarily to such illiterate and incompetent rectors, if otherwise blameless, assistants or vicars, with a portion of the fruits sufficient for their maintenance or provide for them in some other manner, every appeal and exemption being set aside. But those who live a disgraceful and scandalous life, they shall, after admonishing them, restrain and punish; and if they should continue to be incorrigible in their wickedness, they shall have the authority to deprive them of their benefices in accordance with the prescriptions of the sacred canons,[27] every exemption and appeal being rejected.

CHAPTER VII

BISHOPS SHALL TRANSFER BENEFICES FROM CHURCHES WHICH CANNOT BE RESTORED; OTHERS THEY SHALL HAVE REPAIRED; WHAT IS TO BE OBSERVED IN THIS MATTER

Since great care is to be taken also lest those things which have been dedicated to sacred services may through the injury of time decay and pass away from the memory of men, the bishops may, also as delegates of the Apostolic See, after having summoned those who are interested, transfer simple benefices, even those having the right of patronage, from churches which have fallen into ruin by reason of age or otherwise and which cannot by reason of their poverty be restored, to the mother-churches or to others of the same or neighboring places as they shall judge suitable; and in these churches they shall erect altars or chapels under the same invocations, or transfer them with all the emoluments and obligations imposed on the former churches to altars or chapels already erected. Parochial churches, however, thus fallen into decay, they shall, even if they enjoy the right of patronage, have repaired and restored from the fruits and revenues in any way belonging to those churches.[28] If these are not sufficient, they shall compel by all suitable means the patrons and others who receive any revenues from the said churches, or, in their default, the parishioners, to provide for the repairs; every appeal, exemption and objection being set aside. But if they should all be too poor, then they are to be transferred to the mother-church or neighboring churches, with authority to convert both the said parochial churches and others that are in ruins to profane, though not to sordid uses, nevertheless erecting a cross there.

CHAPTER VIII

MONASTERIES HELD <IN COMMENDAM> IN WHICH REGULAR OBSERVANCE DOES NOT EXIST, AS WELL AS ALL BENEFICES SHALL BE VISITED BY THE BISHOPS ANNUALLY

It is proper that all things in a diocese pertaining to the worship of God be diligently watched over by the ordinary and, where necessary, set in order by him. Wherefore, monasteries held <in commendam>, also abbeys, priories and those called provostries, in which regular observance does not exist, also benefices with or without the <cura>, secular and regular, in whatever manner held <in commendam,> even if exempt shall be visited annually by the bishops, also as delegates of the Apostolic See;[29] and the same bishops shall provide by suitable measures, even by the sequestration of revenues, that whatever needs to be renewed or repaired, be done, and that the care of souls, if those places or those annexed to them be charged therewith, and other services due to them be properly exercised; appeals, privileges, customs, even though prescribed from time immemorial, conservators, commissions of judges and their inhibitions notwithstanding. But if regular observance is therein maintained, the bishops shall by fatherly admonitions see to it that the superiors of those regulars observe and cause to be observed the manner of life required by the rules of their order and that they keep and govern those subject to them in their duty. If however, after having been admonished, they shall not within six months have visited or corrected them, then the bishops, also as delegates of the Apostolic See, may visit and correct them, just as the superiors themselves should do in accordance with their rules; all appeals, privileges and exemptions being absolutely set aside.

CHAPTER IX

THE NAME AND SERVICES OF QUESTORS OF ALMS IS ABOLISHED. THE ORDINARIES SHALL PUBLISH INDULGENCES AND SPIRITUAL GRACES. TWO OF THECHAPTER SHALL WITHOUT FEE RECEIVE THE ALMS

Since many remedies heretofore applied by different councils, those of the Lateran[30] and Lyons as well as that of Vienne,[31] against the pernicious abuses of questors of alms,[32] have in later times become useless, and since their depravity is, to the great scandal and complaint of the faithful, found to be daily so much on the increase that there seems to be no longer any hope of their amendment left, it is decreed that in all parts of Christendom their name and service be henceforth absolutely abolished and in no wise shall they be permitted to exercise such an office; any privileges granted to churches, monasteries, hospitals, pious places, and to any persons of whatever rank, state and dignity, or any customs, even though immemorial, notwithstanding. With regard to indulgences or other spiritual graces of which the faithful of Christ ought not on this account to be deprived, it is decreed that they are in the future to be announced to the people at suitable times by the local ordinaries aided by two members of the chapter. To these also the authority is given to collect faithfully and without fee the alms and charitable contributions offered them, so that all may understand that these heavenly treasures of the Church are administered not for gain but for piety.

ANNOUNCEMENT OF THE NEXT SESSION

The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, has ordained and decreed that the next following session be held and celebrated on the Thursday after the octave of the feast of the Nativity of the Blessed Virgin Mary, which will be on the seventeenth of the month of September next; with the addition, however, that the same holy council freely may and can, according to its will and pleasure, as it shall judge expedient for the affairs of the council, limit or extend, even in a general congregation, the said term and also everyone that is hereafter set for any session.

ENDNOTES

1 Is. 11:2.

2 Council of Constance. Sess. XIII (Denzinger, no. 626); cf. infra,> can. 2.

3 Matt. 26:26-28; Mark 14:22-24; Luke 22:19 f.; I Cor. 11:24f.

4 John 6:54.

5 Ibid., 6:52.

6 Ibid., 6:55.

7 Ibid., 6:52.

8 Ibid., 6:57.

9 Ibid., 6:59.

10 See I Cor. 4:1.

11 Ibid., 11:34.

12 Cf. Sess. XIII, chap. 3 and can. 3.

13 Tit. 3:5.

14 Cf. <supra>, chap. I.

15 Ibid., chap. 2

16 Ibid., chap. 3; Sess. XIII, chap. 3 and can. 3.

17 <Supra>, chap. 4

18 Cf. pp. 85 f.

19 Cc. 6, 8, 101, 107, 113, C.I, q.l; c. 14, C.II, q. 5; cc. 4, 5, 11, 13, 30, X, De simonia, V, 3, etc.

20 CC, 2, 4, 16, 23, X, De praeb., III, 5; c. 37, h.t. in VI, III, 4.

21 C 15, VI, De rescript, I, 3.

22 Cf. Sess. XXII, chap. 3 de ref. and Sess. XXIV, chap. 12 de ref.

23 Cc. 16, 17, X, De cler. non resid., III, 4; Sess. XXIII, chap. I de ref.

24 C. 3, X, De eccl. aedif., III, 48.

25 C. 8, X, De excess. prael., V, 31; Sess. XIV, chap. 9 de ref. and Sess. XXIV, chap. de ref.

26 C. I, D.XXXVI; c. I, D.XXXVIII; c. 10, X, De renunc., I, 9.

27 CC, 13-15, X, De vit. et hon. cler., III, I.

28 CC. 1, 4, X, De eccl. aedif., III, 48. Cf. Sess. VII, chap. 8 de ref.

29 Cf. Sess. VII, chap. 8 de ref.; Sess. XXIV, chap. 9 de ref. and Sess. XXV, chap. 20 de regular.

30 C, 14, X, De poenit., V, 38.

31 C. 2, in Clem., h.t. V, 9.

32 Cf. Sess. V, chap. 2 de ref. and Sess. XXV, Decree on Indulgences.

TWENTY-SECOND SESSION which is the sixth under the Supreme Pontiff, Pius IV, celebrated on the seventeenth day of September, 1562

DOCTRINE CONCERNING THE SACRIFICE OF THE MASS

That the ancient, complete and in every way perfect faith and teaching regarding the great mystery of the Eucharist in the Catholic Church may be retained, and with the removal of errors and heresies may be preserved in its purity, the holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, instructed by the light of the Holy Ghost, teaches, declares and orders to be preached to the faithful the following concerning it, since it is the true and only sacrifice.

CHAPTER I

THE INSTITUTION OF THE MOST HOLY SACRIFICE OF THE MASS

Since under the former Testament, according to the testimony of the Apostle Paul, there was no perfection because of the weakness of the Levitical priesthood, there was need, God the Father of mercies so ordaining, that another priest should rise according to the order of Melchisedech,[1] our Lord Jesus Christ, who might perfect and lead to perfection as many as were to be sanctified. He, therefore, our God and Lord, though He was by His death about to offer Himself once upon the altar of the cross to God the Father that He might there accomplish an eternal redemption, nevertheless, that His priesthood might not come to an end with His death,[2] at the last supper, on the night He was betrayed, that He might leave to His beloved spouse the Church a visible sacrifice, such as the nature of man requires, whereby that bloody sacrifice once to be accomplished on the cross might be represented, the memory thereof remain even to the end of the world, and its salutary effects applied to the remission of those sins which we daily commit, declaring Himself constituted a priest forever according to the order of Melchisedech,[3] offered up to God the Father His own body and blood under the form of bread and wine, and under the forms of those same things gave to the Apostles, whom He then made priests of the New Testament, that they might partake, commanding them and their successors in the priesthood by these words to do likewise: Do this in commemoration of me,[4] as the Catholic Church has always understood and taught. For having celebrated the ancient Passover which the multitude of the children of Israel sacrificed in memory of their departure from Egypt,[5] He instituted a new Passover, namely, Himself, to be immolated under visible signs by the Church through the priests in memory of His own passage from this world to the Father, when by the shedding of His blood He redeemed and delivered us from the power of darkness and translated us into his kingdom.[6] And this is indeed that clean oblation which cannot be defiled by any unworthiness or malice on the part of those who offer it; which the Lord foretold by Malachias was to be great among the Gentiles,[7] and which the Apostle Paul has clearly indicated when he says, that they who are defiled by partaking of the table of devils cannot be partakers of the table of the Lord,[8] understanding by table in each case the altar. It is, finally, that [sacrifice] which was prefigured by various types of sacrifices during the period of nature and of the law,[9] which, namely, comprises all the good things signified by them, as being the consummation and perfection of them all.

CHAPTER II

THE SACRIFICE OF THE MASS IS PROPITIATORY BOTH FOR THE LIVING AND THE DEAD

And inasmuch as in this divine sacrifice which is celebrated in the mass is contained and immolated in an unbloody manner the same Christ who once offered Himself in a bloody manner on the altar of the cross, the holy council teaches that this is truly propitiatory and has this effect, that if we, contrite and penitent, with sincere heart and upright faith, with fear and reverence, draw nigh to God, <we obtain mercy and find grace in seasonable aid.>[10] For, appeased by this sacrifice, the Lord grants the grace and gift of penitence and pardons even the gravest crimes and sins. For the victim is one and the same, the same now offering by the ministry of priests who then offered Himself on the cross, the manner alone of offering being different. The fruits of that bloody sacrifice, it is well understood, are received most abundantly through this unbloody one, so far is the latter from derogating in any way from the former. Wherefore, according to the tradition of the Apostles,[11] it is rightly offered not only for the sins, punishments, satisfactions and other necessities of the faithful who are living, but also for those departed in Christ but not yet fully purified.

CHAPTER III

MASSES IN HONOR OF THE SAINTS

And though the Church has been accustomed to celebrate at times certain masses in honor and memory of the saints, she does not teach that sacrifice is offered to them but to God alone who crowned them;[12] whence, the priest does not say: “To thee, Peter or Paul, I offer sacrifice,”[13] but, giving thanks to God for their victories, he implores their favor that they may vouchsafe to intercede for us in heaven whose memory we celebrate on earth.

CHAPTER IV

THE CANON OF THE MASS

And since it is becoming that holy things be administered in a holy manner, and of all things this sacrifice is the most holy, the Catholic Church, to the end that it might be worthily and reverently offered and received, instituted many centuries ago the holy canon,[14] which is so free from error that it contains nothing that does not in the highest degree savor of a certain holiness and piety and raise up to God the minds of those who offer. For it consists partly of the very words of the Lord, partly of the traditions of the Apostles, and also of pious regulations of holy pontiffs.

CHAPTER V

THE CEREMONIES AND RITES OF THE MASS

And since the nature of man is such that he cannot without external means be raised easily to meditation on divine things, holy mother Church has instituted certain rites, namely, that some things in the mass be pronounced in a low tone and others in a louder tone. She has likewise, in accordance with apostolic discipline and tradition, made use of ceremonies,[15] such as mystical blessings, lights, incense, vestments, and many other things of this kind, whereby both the majesty of so great a sacrifice might be emphasized and the minds of the faithful excited by those visible signs of religion and piety to the contemplation of those most sublime things which are hidden in this sacrifice.

CHAPTER VI

THE MASS IN WHICH THE PRIEST ALONE COMMUNICATES

The holy council wishes indeed that at each mass the faithful who are present should communicate, not only in spiritual desire but also by the sacramental partaking of the Eucharist, that thereby they may derive from this most holy sacrifice a more abundant fruit; if, however, that is not always done, it does not on that account condemn as private and illicit those masses in which the priest alone communicates sacramentally, but rather approves and commends them, since these masses also ought to be considered as truly common, partly because at them the people communicate spiritually and partly also because they are celebrated by a public minister of the Church, not for himself only but for all the faithful who belong to the body of Christ.

CHAPTER VII

THE MIXTURE OF WATER WITH WINE IN THE OFFERING OF THE CHALICE

The holy council in the next place calls to mind that the Church has instructed priests to mix water with the wine that is to be offered in the chalice;[16] because it is believed that Christ the Lord did this, and also because from His side there came blood and water;[17] the memory of this mystery is renewed by this mixture, and since in the Apocalypse of St. John the “people” are called “waters,”[18] the union of the faithful people with Christ their head is represented.

CHAPTER VIII

THE MASS MAY NOT BE CELEBRATED IN THE VERNACULAR. ITS MYSTERIES TO BE EXPLAINED TO THE PEOPLE

Though the mass contains much instruction for the faithful, it has, nevertheless, not been deemed advisable by the Fathers that it should be celebrated everywhere in the vernacular tongue. Wherefore, the ancient rite of each Church, approved by the holy Roman Church, the mother and mistress of all churches, being everywhere retained, that the sheep of Christ may not suffer hunger, or <the little ones ask for bread and there is none to break it unto them,>[19] the holy council commands pastors and all who have the <cura animarum> that they, either themselves or through others, explain frequently during the celebration of the mass some of the things read during the mass, and that among other things they explain some mystery of this most holy sacrifice, especially on Sundays and festival days.[20]

CHAPTER IX

PRELIMINARY REMARKS ON THE FOLLOWING CANONS

Since many errors are at this time disseminated and many things taught and discussed by many persons that are in opposition to this ancient faith, which is founded on the holy Gospel, the traditions of the Apostles, and the teaching of the holy Fathers, the holy council, after many and grave deliberations concerning these matters, has resolved with the unanimous consent of all to condemn and eliminate from holy Church by means of the following canons whatever is opposed to this most pure faith and sacred doctrine.

CANONS ON THE SACRIFICE OF THE MASS

Canon I. If anyone says that in the mass a true and real sacrifice is not offered to God; or that to be offered is nothing else than that Christ is given to us to eat, let him be anathema.

Can. 2. If anyone says that by those words, <Do this for a commemoration of me,>[21] Christ did not institute the Apostles priests;[22] or did not ordain that they and other priests should offer His own body and blood, let him be anathema.

Can. 3. If anyone says that the sacrifice of the mass is one only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one;[23] or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, let him be anathema.

Can. 4. If anyone says that by the sacrifice of the mass a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or that the former derogates from the latter, let him be anathema.

Can. 5. If anyone says that it is a deception to celebrate masses in honor of the saints and in order to obtain their intercession with God, as the Church intends,[24] let him be anathema.

Can. 6. If anyone says that the canon of the mass contains errors and is therefore to be abrogated,[25] let him be anathema.

Can. 7. If anyone says that the ceremonies, vestments, and outward signs which the Catholic Church uses in the celebration of masses, are incentives to impiety rather than stimulants to piety,[26] let him be anathema.

Can. 8. If anyone says that masses in which the priest alone communicates sacramentally are illicit and are therefore to be abrogated,[27] let him be anathema.

Can. 9. If anyone says that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or that the mass ought to be celebrated in the vernacular tongue only;[28] or that water ought not to be mixed with the wine that is to be offered in the chalice because it is contrary to the institution of Christ,[29] let him be anathema.

DECREE CONCERNING THE THINGS TO BE OBSERVED AND AVOIDED IN THE CELEBRATION OF MASS

What great care is to be taken that the holy sacrifice of the mass be celebrated with all religious devotion and reverence, each one may easily conceive who considers that in the sacred writings he is called accursed who does the work of God negligently.[30] And since we must confess that no other work can be performed by the faithful that is so holy and divine as this awe-inspiring mystery, wherein that life-giving victim by which we are reconciled to the Father is daily immolated on the altar by priests, it is also sufficiently clear that all effort and attention must be directed to the end that it be performed with the greatest possible interior cleanness and purity of heart and exterior evidence of devotion and piety.[31] Therefore, since either through the depravity of the times or through the indifference and corruption of men many things seem already to have crept in that are foreign to the dignity of so great a sacrifice, in order that the honor and worship due to it may for the glory of God and the edification of the faithful be restored, the holy council decrees that the local ordinaries shall be zealously concerned and be bound to prohibit and abolish all those things which either covetousness, which is a serving of idols,[32] or irreverence, which can scarcely be separated from ungodliness, or superstition, a false imitation of true piety, have introduced.

And that many things may be summed up in a few, they shall in the first place, as regards avarice, absolutely forbid conditions of compensations of whatever kind, bargains, and whatever is given for the celebration of new masses; also those importunate and unbecoming demands, rather than requests, for alms and other things of this kind which border on simoniacal taint or certainly savor of filthy lucre.

In the second place, that irreverence may be avoided, each in his own diocese shall forbid that any wandering or unknown priest be permitted to celebrate mass.

Furthermore, they shall permit no one who is publicly and notoriously wicked either to minister at the altar or to be present at the sacred services; nor suffer the holy sacrifice to be celebrated by any seculars and regulars whatsoever in private houses or entirely outside the church and the oratories dedicated solely to divine worship and to be designated and visited by the same ordinaries;[33] or unless those present have first shown by their outward disposition and appearance that they are there not in body only but also in mind and devout affection of heart. They shall also banish from the churches all such music which, whether by the organ or in the singing, contains things that are lascivious or impure; likewise all worldly conduct, vain and profane conversations, wandering around, noise and clamor, so that the house of God may be seen to be and may be truly called a house of prayer.[34]

Finally, that no room may be given to superstition, they shall by ordinance and prescribed penalties provide that priests do not celebrate at other than proper hours; or make use of rites or ceremonies and prayers in the celebration of masses other than those that have been approved by the Church and have been received through frequent and praiseworthy usage. They shall completely banish from the Church the practice of any fixed number of masses and candles, which has its origin in superstitious worship rather than in true religion; and they shall instruct the people as to what the very precious and heavenly fruit of this most holy sacrifice is and whence especially it is derived. They shall also admonish their people to go frequently to their own parish churches, at least on Sundays and the greater feast days.[35] All these things, therefore, which have been summarily enumerated, are in such wise set before all local ordinaries, that by the authority given them by this holy council, and also as delegates of the Apostolic See, they may prohibit, command, reform and establish not only the things aforesaid but also whatsoever else shall seem to them to be connected therewith; and they may by ecclesiastical censures and other penalties, which in their judgment they may impose, compel the faithful to observe them inviolately; any privileges, exemptions, appeals and customs to the contrary notwithstanding.

DECREE CONCERNING REFORM

The same holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding, that the work of reform may be continued, has deemed it well that the following things be established in the present session.

CHAPTER I

DECREES CONCERNING THE LIFE AND CONDUCT OF CLERICS ARE RENEWED

There is nothing that leads others to piety and to the service of God more than the life and example of those who have dedicated themselves to the divine ministry.[36] For since they are observed to be raised from the things of this world to a higher position, others fix their eyes upon them as upon a mirror and derive from them what they are to imitate. Wherefore, clerics, called to have the Lord for their portion,[37] ought by all means so to regulate their life and conduct that in dress, behavior, gait, speech, and all other things nothing may appear but what is dignified, moderated, and permeated with piety; avoiding also minor offenses which in them would be grievous, so that their actions may inspire reverence. Since therefore the more these things contribute to usefulness and honor in the Church of God, so the more zealously must they be observed, the holy council ordains that those things which have in the past been frequently and wholesomely enacted by the supreme pontiffs and holy councils concerning adherence to the life, conduct, dress, and learning of clerics, as also the avoidance of luxury, feastings, dances, gambling, sports, and all sorts of crime and secular pursuits, shall in the future be observed under the same or greater penalties to be imposed at the discretion of the ordinary;[38] nor shall appeal suspend the execution of that which pertains to the correction of morals. If any of these things shall be found to have fallen into desuetude, the ordinaries shall make it their duty to restore their practice as soon as possible and enforce the careful observance by all, any customs to the contrary notwithstanding; lest they themselves, God being the avenger, may have to pay the penalty deserved by their neglect of the correction of their subjects.

CHAPTER II

WHO ARE TO BE PROMOTED TO CATHEDRAL CHURCHES

Everyone who is hereafter to be promoted to a cathedral church shall not only be qualified by birth, age, morals, and life, and in other respects as required by the sacred canons,[39] but shall also for the space of at least six months previously have been constituted in sacred orders. Information covering these points, in case the (Roman) Curia has no knowledge or only recent knowledge of the person, shall be obtained from the legates of the Apostolic See or from the nuncios of the provinces or from his ordinary, and in his default, from the nearest ordinaries. In addition, he shall possess such learning as will enable him to discharge the obligations of the office that is to be conferred on him. He shall, therefore, have been previously promoted by merit in a university of learning to the rank of master or doctor or licentiate in sacred theology or canon law, or shall be declared by the public testimony of some academy competent to teach others. If he be a regular he shall have a similar attestation from the superiors of his order. All the aforesaid persons from whom the information or testimony is to be obtained, shall be bound to report on these matters faithfully and gratis; otherwise let them know that their consciences will be grievously burdened and that they will have God and their superiors as avengers.

CHAPTER III

DAILY DISTRIBUTIONS ARE TO 8E MADE FROM THE THIRD PART OF ALL REVENUES; ON WHOM THE PORTION OF ABSENTEES FALLS; CERTAIN CASES EXCEPTED

Bishops, also as delegates of the Apostolic See, have the authority to divide the third part of the fruits and revenues of all dignities with and without jurisdiction and offices existing in cathedral and collegiate churches into distributions, to be assigned as they shall judge advisable;[40] so namely, that if their recipients should fail on any day to discharge personally the duty that devolves upon them in accordance with the form to be prescribed by the bishops, they shall forfeit the distribution of that day and in no manner acquire proprietorship thereof; but it should be applied to the administration of the church so far as there is need, or, in the judgment of the ordinary, to some other pious purpose. If, however, their contumacy should increase, they shall proceed against them according to the prescriptions of the sacred canons.[41] If anyone of the aforesaid dignitaries possesses neither by right nor by custom any jurisdiction, administration or office in cathedral or collegiate churches, but should there be outside the city in the diocese a <cura animarum> which he is willing to take upon himself, then he shall during the time that he resides in and administers the church with such <cura> be considered as though he were present and assisted at the divine offices in those cathedral and collegiate churches. These things are to be understood as applying to those churches only in which there is no custom or statute whereby the said dignitaries who do not serve, lose something which amounts to the third part of the fruits and revenues; any customs, even though immemorial, exemptions and constitutions, even though confirmed by oath or by any authority whatsoever, to the contrary notwithstanding.

CHAPTER IV

THOSE NOT IN SACRED ORDER SHALL NOT HAVE A VOICE IN THECHAPTER OF A CATHEDRAL OR COLLEGIATE CHURCH. THE QUALIFICATIONS AND DUTIES OF THOSE WHO HOLD BENEFICES THEREIN

Anyone engaged in the divine offices in a cathedral or collegiate church, whether secular or regular, who is not constituted at least in the subdiaconal order, shall not have a voice in the chapter of those churches, even though this may have been freely conceded to him by the others. Those who hold or shall hereafter hold in the said churches dignities with or without jurisdiction, offices, prebends, portions, or any other benefices whatsoever, to which are attached various obligations, namely, that some say or sing the masses, others the Gospel, others the Epistles, shall be bound, in the absence of a just impediment, to receive the required orders within a year, whatever privilege, exemption, prerogative or nobility of birth they may possess; otherwise they shall incur the penalties provided by the constitution of the Council of Vienne, which begins, “Ut ii, qui,”[42] which is by the present decree renewed. The bishops shall compel them to exercise personally the aforesaid orders on the days specified, and to discharge all other duties required of them in the divine service under the same and even other more severe penalties which may be imposed at their discretion.[43] In the future such offices shall not be assigned except to those who are known to have attained the required age and the other qualifications; otherwise such assignments shall be null.

CHAPTER V

DISPENSATIONS OUTSIDE THE CURIA SHALL BE COMMITTED TO THE BISHOP AND EXAMINED BY HIM

Dispensations, by whatever authority to be granted, if they are to be sent outside the Roman Curia, shall be committed to the ordinaries of those who have obtained them.

Those, however, which are granted as a favor shall not have effect until the ordinaries, as delegates of the Apostolic See, have established summarily only and extra-judicially that the terms of the petition are free from fraud and deception.

CHAPTER VI

LAST TESTAMENTS ARE TO BE ALTERED WITH CAUTION

In alterations of last testaments, which ought not to be made except for a just and necessary cause,[44] the bishops, as delegates of the Apostolic See, shall, before the alterations are put into execution, ascertain summarily and extra-judicially that nothing has been stated in the petition which suppresses what is true or suggests what is false.

CHAPTER VII

THECHAPTER ROMANA IN <SEXTO>, CONCERNING APPEALS, IS RENEWED

Apostolic legates and nuncios, patriarchs, primates and metropolitans, in appeals brought before them, shall in all causes, both in admitting the appeals and in granting inhibitions after an appeal, be bound to observe the form and tenor of the sacred constitutions and particularly that of Innocent IV, which begins, “Romana”;[45] any custom, even though immemorial, usage or privilege to the contrary notwithstanding.

Otherwise the inhibitions and proceedings and all consequences thereof shall be <ipso jure> null.

CHAPTER VIII

BISHOPS SHALL EXECUTE THE PIOUS DISPOSITIONS OF ALL PERSONS; SHALL VISIT PIOUS PLACES IF NOT UNDER THE IMMEDIATE PROTECTION OF KINGS

The bishops, also as delegates of the Apostolic See, shall in the cases conceded by law be the executors of all pious dispositions, whether made by last will or among the living; they shall have the right to visit hospitals and all colleges and confraternities of laymen,[46] even those that are called schools or are known by some other name (not, however, those that are under the immediate protection of kings, except with their permission); also eleemosynary institutions known as loan or charity foundations, and all pious places by whatever name designated, even though the care of the aforesaid institutions be in the hands of laymen and the said pious places protected by the privilege of exemption; by virtue of their office they shall, moreover, take cognizance of and execute in accordance with the ordinances of the sacred canons all things that have been instituted for the worship of God or for the salvation of souls or for the support of the poor;[47] any custom, even though immemorial, privilege or statute whatsoever to the contrary notwithstanding.

CHAPTER IX

ADMINISTRATORS OF ALL PIOUS PLACES SHALL RENDER AN ACCOUNT TO THE ORDINARY, UNLESS IT IS OTHERWISE PROVIDED IN THE FOUNDATION

Administrators, whether ecclesiastical or lay, of the revenues of any church, also of cathedrals, hospitals,[48] confraternities, eleemosynary institutions known as loan foundations, and of all pious places, shall be bound to render to the ordinary each year an account of their administration, all customs and privileges to the contrary being set aside, unless perchance it be expressly provided otherwise in the institution and regulation of such a church or fund. But if by reason of custom, privilege or some local regulation their account has to be rendered to others deputed thereto, then the ordinary shall also be employed conjointly with them, and releases made otherwise shall be of no avail to the said administrators.

CHAPTER X

NOTARIES SHALL BE SUBJECT TO THE EXAMINATION AND JUDGMENT OF THE BISHOPS

Since the incompetency of notaries causes very much harm and is the occasion of many lawsuits, the bishop, also as delegate of the Apostolic See, may by examination inquire into the fitness of all notaries, even though appointed by Apostolic, imperial or royal authority; and if found incompetent or at any time delinquent in office, he may forbid them either altogether or for a time to exercise the office in ecclesiastical and spiritual affairs, lawsuits and causes. No appeal on their part shall suspend the prohibition of the ordinary.

CHAPTER XI

USURPERS OF THE PROPERTY OF ANY CHURCH OR PIOUS PLACES ARE PUNISHED

If any cleric or laic, of whatever rank, even imperial or royal, should be so possessed by avarice, the root of all evil,[49] as to presume to convert to his own use and to usurp <per se vel alios>, by force or fear, or even by means of supposititious persons, whether clerical or lay, or by any fraud or colored pretext whatsoever, the prerogatives, properties, rents and rights, even those held in fee or under lease, revenues, profits, or any incomes whatsoever, belonging to any church or benefices, secular or regular, eleemosynary institutions or any other pious places, which ought to be used for the needs of the ministers and the poor, or to hinder them from being received by those to whom they by right belong, he shall be anathematized till he shall have restored integrally to the church and to its administrator or beneficiary the prerogatives, properties, effects, rights, fruits and revenues which he has seized or in whatever way they have come to him, even by way of gift from a supposititious person, and furthermore, till he shall have obtained absolution from the Roman pontiff. If he be a patron of that church, he shall, in addition to the aforesaid penalties, be <eo ipso> deprived of the right of patronage. The cleric who instigates or consents to an execrable fraud and usurpation of this kind, shall be subject to the same penalties, and he shall be deprived of all benefices and be rendered unqualified to hold others; and even after complete satisfaction and absolution, he shall be suspended, at the discretion of his ordinary, from the exercise of his orders.

DECREE CONCERNING THE PETITION FOR THE CONCESSION OF THE CHALICE

Moreover, since the same holy council in the preceding session reserved to another and more convenient time the examination and definition of two articles which had been proposed on another occasion[50] and had then not yet been discussed, namely, whether the reasons which induced the holy Catholic Church to decide that lay people and also priests when not celebrating are to communicate under the one species of bread, are so to be retained that under no condition is the use of the chalice to be permitted to anyone; and whether in case, for reasons befitting and consonant with Christian charity, it appears that the use of the chalice is to be conceded to any nation or kingdom, it is to be conceded under certain conditions, and what are those conditions; it has now, in its desire to provide for the salvation of those on whose behalf the petition is made, decreed that the entire matter be referred to our most holy Lord [the Pope], as in the present decree it does refer it, who in accordance with his singular prudence will do what he shall judge beneficial for the Christian commonwealth and salutary for those who petition for the use of the chalice.

ANNOUNCEMENT OF THE NEXT SESSION

Moreover, the same holy Council of Trent announces the day of the next session to be the Thursday after the octave of All Saints, which will be the twelfth day of the month of November, and in it will dead with the sacrament of order and the sacrament of matrimony, etc. The session was prorogued till the fifteenth day of July, 1563.

1 Heb. 7:11.

2 Ibid., 7:24

3 Ps. 109:4.

4 Luke 22:19; I Cor. 11:24f.

5 Ex. 13.

6 Col. 1:13.

7 Mal. 1:11.

8 Cf. 1 Cor. 10:21

9 Gen. 4:4; 12:8, etc.

10 Heb. 4:16.

11 Cf. <infra>, can. 3, and Sess. XXV, decr. on Purgatory.

12 Ibid., can. 5, and Sess. XXV. Invocation of the Saints.

13 St. Aug <De civitate Dei.> VIII. c. 27.

14 C. 6, X, De celebr. miss., III, 41.

15 Cf. <infra>, can. 7.

16 Cc. 4, 5, 7, D. II de cons.; c. 6, X, De celebr. miss., III, 41. Cf. Denzinger, nos. 416, 698.

945.

17 John 19:34.

18 Apoc. 17:1, 15.

19 Lam. 4:4.

20 Cf. Sess. V, chap. 2 de ref., and Sess. XXIV, chap. 7 de ref.

21 Luke 22:19; I Cor. 11:25.

22 Cf. <supra,> chap. I.

23 Ibid., chap. 2.

24 Ibid, chap. 3

25 <Supra>, chap. 4.

26 Ibid., chap. 5.

27 Ibid., chap. 6.

28 Ibid., chap. 8.

29 Ibid., chap. 7.

30 Jer. 48:10.

31 Cf. Sess. XIII, chap. 7.

32 Eph. 5:5.

33 Cc. 12, 34, D.I de cons.

34 Is. 56:7; Matt. 21:13.

35 C. 35, D.I de cons.; CC. 4, 5, C.IX, q. 2; C. 2, X, De paroch., III, 29.

36 Cf. Sess. XXV, chap. I de ref.

37 C.I, D.XXI.

38 Cf tot. tit. de vit. et hon. cler. apud Greg., in VI et in Clem. (III, I).

39 Cf c. 5, D.LI; cc. 7, 19, X, De elect., I, 6; Sess. VII, chap. I de ref., and Sess. XXIV, chaps.

1, 12 de ref.

40 Cf. Sess. XXI, chap. 3 de ref.

41 Ibid.

42 C. 2, De aet. et qual. et ord. praef., in Clem., I, 6.

43 Cf. Sess. XXIV, chap. I: de ref.

44 Cf. Sess. XXV, chap. 4 de ref.

45 C. 3, VI, De appell., II, 15.

46 C 2, in Clem. De relig. dom., III, II.

47 Cf. cc. 3, 6, 17 19, X, De test. et ult. volunt., III, 26.

48 Cf. Sess. VII, chap. 15 de ref., and Sess. XXV, chap. 8 de ref.

49 Cf. I Tim. 6:10.

50 Cf. Sess. XIII in the decree of prorogation and Sess. XXI, following can. 4

TWENTY-THIRD SESSION which is the seventh under the Supreme Pontiff, Pius IV, celebrated on the fifteenth day of July, 1563

THE TRUE AND CATHOLIC DOCTRINE CONCERNING THE SACRAMENT OF ORDER, DEFINED AND PUBLISHED BY THE HOLY COUNCIL OF TRENT IN THE SEVENTH SESSION IN CONDEMNATION OF CURRENT ERRORS

CHAPTER I

THE INSTITUTION OF THE PRIESTHOOD OF THE NEW LAW

Sacrifice and priesthood are by the ordinance of God so united that both have existed in every law. Since therefore in the New Testament the Catholic Church has received from the institution of Christ the holy, visible sacrifice of the Eucharist, it must also be confessed that there is in that Church a new, visible and external priesthood, into which the old has been translated.[1] That this was instituted by the same Lord our Savior, and that to the Apostles and their successors in the priesthood was given the power of consecrating, offering and administering His body and blood, as also of forgiving and retaining sins, is shown by the Sacred Scriptures and has always been taught by the tradition of the Catholic Church.

CHAPTER II

THE SEVEN ORDERS

But since the ministry of so holy a priesthood is something divine, that it might be exercised in a more worthy manner and with greater veneration, it was consistent that in the most well-ordered arrangement of the Church there should be several distinct orders of ministers, who by virtue of their office should minister to the priesthood, so distributed that those already having the clerical tonsure should ascend through the minor to the major orders.[2] For the Sacred Scriptures mention unmistakably not only the priests but also the deacons,[3] and teach in the most definite words what is especially to be observed in their ordination; and from the very beginning of the Church the names of the following orders and the duties proper to each one are known to have been in use, namely, those of the subdeacon, acolyte, exorcist, rector and porter, though these were not of equal rank; for the subdiaconate is classed among the major orders by the Fathers and holy councils,[4] in which we also read very often of other inferior orders.[5]

CHAPTER III

THE ORDER OF THE PRIESTHOOD IS TRULY A SACRAMENT

Since from the testimony of Scripture, Apostolic tradition and the unanimous agreement of the Fathers it is clear that grace is conferred by sacred ordination, which is performed by words and outward signs, no one ought to doubt that order is truly and properly one of the seven sacraments of holy Church. For the Apostle says: <I admonish thee that thou stir up the grace of God which is in thee by the imposition of my hands. For God has not given us the spirit of fear, but of power and of love and of sobriety.>[6]

CHAPTER IV

THE ECCLESIASTICAL HIERARCHY AND ORDINATION (Source: Council Of Trent)