veritatem dicere, nisi detegantur et refellantur errores: placuit sanctæ synodo hos canones subjungere, ut omnes, jam agnita Catholica doctrina, intelligant quoque, quæ ab illis hæreses caveri, vitarique debeant. to declare the truth, if errors be not laid bare and repudiated, it hath seemed good to the holy Synod to subjoin these canons, that all,--the Catholic doctrine being already recognized,--may now also understand what are the heresies which they ought to guard against and avoid. DE SACROSANCTO EUCHARISTIÆ SACRAMENTO. ON THE MOST HOLY SACRAMENT OF THE EUCHARIST. Canon I.--Si quis negaverit, in sanctissimæ Eucharistiæ sacramento contineri vere, realiter et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri Jesu Christi, ac proinde totum Christum; sed dixerit, tantummodo esse in eo, ut in signo, vel figura, aut virtute: anathema sit. Canon I.--If any one denieth, that, in the sacrament of the most holy Eucharist, are contained truly, really, and substantially, the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole Christ; but saith that he is only therein as in a sign, or in figure, or virtue: let him be anathema. Canon II.--Si quis dixerit, in sacrosancto Eucharistiæ sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri Iesu Christi, negaveritque mirabilem illam et singularem conversionem totius substantiæ panis in corpus, et totius substantiæ vini in sanguinem, manentibus dumtaxat speciebus panis et vini; quam quidem conversionem Catholica Ecclesia aptissime Canon II.--If any one saith, that, in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denieth that wonderful and singular conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood--the species only of the bread and wine remaining--which conversion indeed the Catholic
Transsubstantiationem appellat: anathema, sit. Church most aptly calls Transubstantiation: let him be anathema. Canon III.--Si quis negaverit, in venerabili sacramento Eucharistiæ sub unaquaque specie, et sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri: anathema sit. Canon III.--If any one denieth, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated: let him be anathema. Canon IV.--Si quis dixerit, peracta consecratione, in admirabili Eucharistiæ sacramento non esse corpus et sanguinem Domini nostri Iesu Christi, sed tantum in usu, dum sumitur, non autem ante vel post, et in hostiis seu particulis consecratis, quæ post communionem reservantur vel supersunt, non remanere verum corpus Domini: anathema sit. Canon IV.--If any one saith, that, after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist, but [are there] only during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which are reserved or which remain after communion, the true body of the Lord remaineth not: let him be anathema. Canon V.--Si quis dixerit, vel præcipuum fructum sanctissimæ Eucharistiæ esse remissionem peccatorum, vel ex ea non alios effectus provenire: anathema sit. Canon V.--If any one saith, either that the principal fruit of the most holy Eucharist is the remission of sins, or that other effects do not result therefrom: let him be anathema. Canon VI.--Si quis dixerit, in sancto Eucharistiæ sacramento Christum, unigenitum Dei Filium, non esse cultu latriæ etiam externo adorandum, atque ideo non festiva peculiari celebritate venerandum, neque in processionibus secundum laudabilem et universalem Ecclesiæ Canon VI.--If any one saith, that, in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored with the worship, even external of latria; and is, consequently, neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession, according
sanctæ ritum et consuetudinem solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras: anathema sit. to the laudable and universal rite and custom of holy Church; or, is not to be proposed publicly to the people to be adored, and that the adorers thereof are idolaters: let him be anathema. Canon VII.--Si quis dixcerit, non licere sacram Eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam; aut non licere, ut illa ad infirmos honorifice deferatur: anathema sit. Canon VII.--If any one saith, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those present; or, that it is not lawful that it be carried with honor to the sick: let him be anathema. Canon VIII.--Si quis dixerit, Christum in Eucharistia exhibitum spiritualiter tantum manducari, et non etiam sacramentaliter ac realiter: anathema sit. Canon VIII.--If any one saith, that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really: let him be anathema. Canon IX.--Si quis negaverit, omnes et singulos Christi fideles utriusque sexus, cum ad annos discretionis pervenerint, teneri singulis annis, saltem in paschate, ad communicandum, juxta præceptum sanctæ matris Ecclesiæ: anathema sit. Canon IX.--If any one denieth, that all and each of Christ's faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of holy Mother Church: let him be anathema. Canon X.--Si quis dixerit, non licere sacerdoti celebranti seipsum communicare: anathema sit. Canon X.--If any one saith, that it is not lawful for the celebrating priest to communicate himself: let him be anathema. Canon XI.--Si quis dixerit, solam fidem esse sufficientem præparationem ad sumendum sanctissimæ Eucharistiæ sacramentum: Canon XI.--If any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist: let him
anathema sit. Et, ne tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur, statuit atque declarat ipsa sancta synodus illis, quos conscientia peccati mortalis gravat, quantumcumque etiam se contritos existiment, habita copia confessoris, necessario præmittendam esse confessionem sacramentalem. Si quis autem contrarium docere, prædicare, vel pertinaciter asserere, seu etiam publice disputando defendere præsumpserit, eo ipso excommunicatus existat. be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession, when a confessor may be had, is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.
[193] Psa. cx. 4.
[194] 1 Cor. xi. 26.
[195] John vi. 58.
[196] 1 Cor. i. 10.
[197] 1 Cor. vi. 9.
[198] Psa. xcvi. 7.
[199] Matt. ii. 11.
[200] Psa. cxi. 10.
[201] 1 Cor. xi. 29.
[202] 1 Cor. v. 28.
[203] Gal. v. 6.
[204] Matt. xxii. 11, 12.
Sessio Decimaquarta, Fourteenth Session, celebrata die XXV. Nov. 1551.
held November 25, 1551. DE SANCTISSIMIS POENITENTIÆ ET EXTREMÆ UNCTIONIS SACRAMENTIS. ON THE MOST HOLY SACRAMENTS OF PENANCE AND EXTREME UNCTION. Caput I. Chapter I. De necessitate et institutione Sacramenti poenitentiæ On the necessity, and on the institution of the Sacrament of Penance. Si ea in regeneratis omnibus gratitudo erga Deum esset, ut justitiam in baptismo, ipsius beneficio et gratia susceptam constanter tuerentur, non fuisset opus, aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, If such, in all the regenerate, were their gratitude towards God, as that they constantly preserved the justice received in baptism by his bounty and grace, there would not have been need for another sacrament, besides that of baptism itself, to be instituted for the remission of sins. But because God, rich in mercy, knows our frame, [205] he hath
illis etiam vitæ remedium contulit, qui se postea in peccati servitutem et dæmonis potestatem tradidissent, sacramentum videlicet poenitentiæ, quo lapsis post baptismum beneficium mortis Christi applicatur. Fuit quidem poenitentia universis hominibus, qui se mortali aliquo peccato inquinassent, quovis tempore ad gratiam et justitiam assequendam necessaria, illis etiam, qui baptismi sacramento ablui petivissent, ut, perversitate abjecta et emendata, tantam Dei offensionem cum peccati odio et pio animi dolore detestarentur; unde propheta ait; Convertimini, et agite poenitentiam ab omnibus iniquitatibus vestris; et non erit vobis in ruinam iniquitas. Dominus etiam dixit: Nisi poenitentiam egeritis, omnes similiter peribitis. Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat: Poenitentiam agite, et baptizetur unusquisque vestrum. Porro nec ante adventum Christi poenitentia erat sacramentum, nec est post adventum illius cuiquam ante baptismum. Dominus autem sacramentum poenitentiæ tunc præcipue bestowed a remedy of life even on those who may, after baptism, have delivered themselves up to the servitude of sin and the power of the devil,--the sacrament to wit of Penance, by which the benefit of the death of Christ is applied to those who have fallen after baptism. Penitence was indeed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, even for those who begged to be washed by the sacrament of Baptism; that so, their perverseness renounced and amended, they might, with a hatred of sin and a godly sorrow of mind, detest so great an offense of God. Wherefore the prophet says: Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. [206] The Lord also said: Except you do penance, you shall also likewise perish; [207] and Peter, the prince of the apostles, recommending penitence to sinners who were about to be initiated by baptism, said: Do penance, and be baptized every one of you. [208] Nevertheless, neither before the coming of Christ was penitence a sacrament, nor is it such, since his coming, to any previously to baptism. But the Lord then principally instituted the sacrament
instituit, cum a mortuis excitatus insufflavit in discipulos suos, dicens: Accipite Spiritum Sanctum; quorum remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt. Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata, ad reconciliandos fideles post baptismum lapsos, apostolis et eorum legitimis successoribus fuisse communicatam, universorum patrum consensus semper intellexit, et Novatianos, remittendi potestatem olim pertinaciter negantes, magna ratione Ecclesia Catholica, tamquam hæreticos, explosit atque condemnavit. Quare verissimum hunc illorum verborum Domini sensum sancta hæc synodus probans et recipiens, damnat eorum commentitias interpretationes, qui verba illa ad potestatem prædicandi verbum Dei et Christi evangelium annuntiandi, contra hujusmodi sacramenti institutionem, falso detorquent. of penance, when, being raised from the dead, he breathed upon his disciples, saying: Receive ye the Holy Ghost: whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. [209] By which action so signal, and words so clear, the consent of all the Fathers has ever understood that the power of forgiving and retaining sins was communicated to the apostles and their lawful successors, for the reconciling of the faithful who have fallen after baptism. And the Catholic Church with great reason repudiated and condemned as heretics the Novatians, who of old obstinately denied that power of forgiving. Wherefore, this holy Synod, approving of and receiving as most true this meaning of those words of our Lord, condemns the fanciful interpretations of those who, in opposition to the institution of this sacrament, falsely wrest those words to the power of preaching the Word of God, and of announcing the Gospel of Christ. Caput II. Chapter II. De differentia Sacramenti poenitentiæ et Baptismi. On the difference between the Sacrament of Penance and that of Baptism. Ceterum hoc sacramentum multis rationibus a baptismo differre For the rest, this sacrament is clearly seen to be different from
dignoscitur. Nam præterquam quod materia et forma, quibus sacramenti essentia perficitur, longissime dissidet: constat certe, baptismi ministrum judicem esse non oportere, cum Ecclesia in neminem judicium exerceat, qui non prius in ipsam per baptismi januam fuerit ingressus. Quid enim mihi, inquit apostolus, de iis, qui foris sunt, judicare? Secus est de domesticis fidei, quos Christus dominus lavacro baptismi sui corporis membra semel effecit; nam hos, si se postea crimine aliquo contaminaverint, non jam repetito baptismo ablui, cum id in Ecclesia Catholica nulla ratione liceat, sed ante hoc tribunal tamquam reos sisti voluit, ut per sacerdotum sententiam non semel, sed quoties ab admissis peccatis ad ipsum poenitentes confugerint, possent liberari. Alius præterea est baptismi, et alius poenitentiæ fructus; per baptismum enim Christum induentes, nova prorsus in illo efficimur creatura, plenam et integram peccatorum omnium remissionem consequentes: ad quam tamen novitatem, et integritatem per sacramentum poenitentiæ, sine magnis nostris fletibus baptism in many respects: for besides that it is very widely different indeed in matter and form, which constitute the essence of a sacrament, it is beyond doubt certain that the minister of baptism need not be a judge, seeing that the Church exercises judgment on no one who has not entered therein through the gate of baptism. For, what have I, saith the apostle, to do to judge them that are without? [210] It is otherwise with those who are of the household of the faith, whom Christ our Lord has once, by the laver of baptism, made the members of his own body; for such, if they should afterwards have defiled themselves, by any crime, he would no longer have them cleansed by a repetition of baptism--that being nowise lawful in the Catholic Church--but be placed as criminals before this tribunal; that, by the sentence of the priests, they might be freed, not once, but as often as, being penitent, they should, from their sins committed, flee thereunto. Furthermore, one is the fruit of baptism, and another that of penance. For, by baptism putting on Christ, [211] we are made therein entirely a new creature, obtaining a full and entire remission of all sins; unto which newness and