CT06

CT06
The Council of Trent
The Sixth Session
The canons and decrees of the sacred
and oecumenical Council of Trent
Trans. J. Waterworth (London: Dolman, 1848), 30-53.
Hanover Historical Texts Project
Scanned by Hanover College students in 1995.
The page numbers of Waterworth's translation appear in brackets.
[Page 30]
Celebrated on the thirteenth day of the month of January, 1547.
DECREE ON JUSTIFICATION
Proem.
Whereas there is, at this time, not without the shipwreck of many souls,
and grievous detriment to the unity of the Church, a certain erroneous
doctrine disseminated touching Justification; the sacred and holy,
oecumenical and general Synod of Trent, lawfully assembled in the Holy
Ghost,--the most reverend lords, Giammaria del Monte, bishop of Palaestrina,
and Marcellus of the title of the Holy Cross in Jerusalem, priest,
cardinals of the holy Roman Church, and legates apostolic a latere,
presiding therein, in the name of our most holy father and lord in Christ,
Paul III., by the providence of God, Pope,-purposes, unto the praise and
glory of Almighty God, the tranquillising of the Church, and the salvation
of souls, to expound to all the faithful of Christ the true and sound
doctrine touching the said Justification; which (doctrine) the sun of
justice, Christ Jesus, the author and finisher of our faith, taught, which
the apostles transmitted, and which the Catholic Church, the Holy Ghost
reminding her thereof, has always retained; most strictly forbidding that
any henceforth presume to believe, preach, or teach, otherwise than as by
this present decree is defined and declared.
CHAPTER I.
On the Inability of Nature and of the Law to justify man.
The holy Synod declares first, that, for the correct and sound
understanding of the doctrine of Justification, it is necessary
[Page 31]
that each
one recognise and confess, that, whereas all men had lost their innocence
in the prevarication of Adam-having become unclean, and, as the apostle
says, by nature children of wrath, as (this Synod) has set forth in the
decree on original sin,-they were so far the servants of sin, and under the
power of the devil and of death, that not the Gentiles only by the force of
nature, but not even the Jews by the very letter itself of the law of
Moses, were able to be liberated, or to arise, therefrom; although free
will, attenuated as it was in its powers, and bent down, was by no means
extinguished in them.
CHAPTER II.
On the dispensation and mystery of Christ's advent.
Whence it came to pass, that the heavenly Father, the father of mercies and
the God of all comfort, when that blessed fulness of the time was come,
sent unto men, Jesus Christ, His own Son-who had been, both before the Law,
and during the time of the Law, to many of the holy fathers announced and
promised-that He might both redeem the Jews who were under the Law, and
that the Gentiles, who followed not after justice, might attain to justice,
and that all men might receive the adoption of sons. Him God hath proposed
as a propitiator, through faith in his blood, for our sins, and not for our
sins only, but also for those of the whole world.
CHAPTER III.
Who are justified through Christ.
But, though He died for all, yet do not all receive the benefit of His
[Page 32]
death, but those only unto whom the merit of His passion is communicated.
For as in truth men, if they were not born propagated of the seed of Adam,
would not be born unjust,-seeing that, by that propagation, they contract
through him, when they are conceived, injustice as their own,-so, if they
were not born again in Christ, they never would be justified; seeing that,
in that new birth, there is bestowed upon them, through the merit of His
passion, the grace whereby they are made just. For this benefit the
apostle exhorts us, evermore to give thanks to the Father, who hath made us
worthy to be partakers of the lot of the saints in light, and hath
delivered us from the power of darkness, and hath translated us into the
Kingdom of the Son of his love, in whom we have redemption, and remission
of sins.
CHAPTER IV.
A description is introduced of the Justification of the impious, and of the
Manner thereof under the law of grace.
By which words, a description of the Justification of the impious is
indicated,-as being a translation, from that state wherein man is born a
child of the first Adam, to the state of grace, and of the adoption of the
sons of God, through the second Adam, Jesus Christ, our Saviour. And this
translation, since the promulgation of the Gospel, cannot be effected,
without the laver of regeneration, or the desire thereof, as it is written;
unless a man be born again of water and the Holy Ghost, he cannot enter
into the Kingdom of God.
CHAPTER V.
On the necessity, in adults, of preparation for Justification, and whence
it proceeds.
The Synod furthermore declares, that in adults, the beginning of the said
Justification is to be derived from the prevenient
[Page 33]
grace of God, through
Jesus Christ, that is to say, from His vocation, whereby, without any
merits existing on their parts, they are called; that so they, who by sins
were alienated from God, may be disposed through His quickening and
assisting grace, to convert themselves to their own justification, by
freely assenting to and co-operating with that said grace: in such sort
that, while God touches the heart of man by the illumination of the Holy
Ghost, neither is man himself utterly without doing anything while he
receives that inspiration, forasmuch as he is also able to reject it; yet
is he not able, by his own free will, without the grace of God, to move
himself unto justice in His sight. Whence, when it is said in the sacred
writings: Turn ye to me, and I will turn to you, we are admonished of our
liberty; and when we answer; Convert us, O Lord, to thee, and we shall be
converted, we confess that we are prevented by the grace of God.
CHAPTER VI.
The manner of Preparation.
Now they (adults) are disposed unto the said justice, when, excited and
assisted by divine grace, conceiving faith by hearing, they are freely
moved towards God, believing those things to be true which God has revealed
and promised,-and this especially, that God justifies the impious by His
grace, through the redemption that is in Christ Jesus; and when,
understanding themselves to be sinners, they, by turning themselves, from
the fear of divine justice whereby they are profitably agitated, to
consider the mercy of God, are raised unto hope, confiding that God will be
propitious to them for Christ's sake; and they begin to love Him as the
fountain of all justice; and are therefore moved against sins by a certain
hatred and detestation, to wit, by that penitence which must be performed
before baptism: lastly, when they purpose to receive baptism,
[Page 34]
to begin a
new life, and to keep the commandments of God. Concerning this disposition
it is written; He that cometh to God, must believe that he is, and is a
rewarder to them that seek him; and, Be of good faith, son, thy sins are
forgiven thee; and, The fear of the Lord driveth out sin; and, Do penance,
and be baptized every one of you in the name of Jesus Christ, for the
remission of your sins, and you shall receive the gift of the Holy Ghost;
and, Going, therefore, teach ye all nations, baptizing them in the name of
the Father, and of the Son, and of the Holy Ghost; finally, Prepare your
hearts unto the Lord.
CHAPTER VII.
What the justification of the impious is, and what are the causes thereof.
This disposition, or preparation, is followed by Justification itself,
which is not remission of sins merely, but also the sanctification and
renewal of the inward man, through the voluntary reception of the grace,
and of the gifts, whereby man of unjust becomes just, and of an enemy a
friend, that so he may be an heir according to hope of life everlasting.
Of this Justification the causes are these: the final cause indeed is the
glory of God and of Jesus Christ, and life everlasting; while the efficient
cause is a merciful God who washes and sanctifies gratuitously, signing,
and anointing with the holy Spirit of promise, who is the pledge of our
inheritance; but the meritorious cause is His most beloved only-begotten,
our Lord Jesus Christ, who, when we were enemies, for the exceeding charity
wherewith he loved us, merited Justification for us by His most holy
Passion on the wood of the cross, and made satisfaction for us unto God the
Father; the instru-
[Page 35]
mental cause is the sacrament of baptism, which is the
sacrament of faith, without which (faith) no man was ever justified;
lastly, the alone formal cause is the justice of God, not that whereby He
Himself is just, but that whereby He maketh us just, that, to wit, with
which we being endowed by Him, are renewed in the spirit of our mind, and
we are not only reputed, but are truly called, and are, just, receiving
justice within us, each one according to his own measure, which the Holy
Ghost distributes to every one as He wills, and according to each one's
proper disposition and co-operation. For, although no one can be just, but
he to whom the merits of the Passion of our Lord Jesus Christ are
communicated, yet is this done in the said justification of the impious,
when by the merit of that same most holy Passion, the charity of God is
poured forth, by the Holy Spirit, in the hearts of those that are
justified, and is inherent therein: whence, man, through Jesus Christ, in
whom he is ingrafted, receives, in the said justification, together with
the remission of sins, all these (gifts) infused at once, faith, hope, and
charity. For faith, unless hope and charity be added thereto, neither
unites man perfectly with Christ, nor makes him a living member of His
body. For which reason it is most truly said, that Faith without works is
dead and profitless; and, In Christ Jesus neither circumcision, availeth
anything, nor uncircumcision, but faith which worketh by charity. This
faith, Catechumen's beg of the Church-agreeably to a tradition of the
apostles-previously to the sacrament of Baptism; when they beg for the
faith which bestows life everlasting, which, without hope and charity,
faith cannot bestow: whence also do they immediately hear that word of
Christ; If thou wilt enter into life, keep the commandments. Wherefore,
when receiving true and Christian justice, they are bidden, immediately on
being born again, to preserve it pure and spotless, as the first robe given
them through Jesus Christ in lieu of that which
[Page 36]
Adam, by his disobedience,
lost for himself and for us, that so they may bear it before the
judgment-seat of our Lord Jesus Christ, and may have life everlasting.
CHAPTER VIII.
In what manner it is to be understood, that the impious is justified by
faith, and gratuitously.
And whereas the Apostle saith, that man is justified by faith and freely,
those words are to be understood in that sense which the perpetual consent
of the Catholic Church hath held and expressed; to wit, that we are
therefore said to be justified by faith, because faith is the beginning of
human salvation, the foundation, and the root of all Justification; without
which it is impossible to please God, and to come unto the fellowship of
His sons: but we are therefore said to be justified freely, because that
none of those things which precede justification-whether faith or
works-merit the grace itself of justification. For, if it be a grace, it
is not now by works, otherwise, as the same Apostle says, grace is no more
grace.
CHAPTER IX.
Against the vain confidence of Heretics.
But, although it is necessary to believe that sins neither are remitted,
nor ever were remitted save gratuitously by the mercy of God for Christ's
sake; yet is it not to be said, that sins are forgiven, or have been
forgiven, to any one who boasts of his confidence and certainty of the
remission of his sins, and rests on that alone; seeing that it may exist,
yea does in our day exist, amongst heretics and schismatics; and with great
vehemence is this vain confidence, and one alien from all godliness,
preached up in opposition to the Catholic Church. But neither
[Page 37]
is this to
be asserted,-that they who are truly justified must needs, without any
doubting whatever, settle within themselves that they are justified, and
that no one is absolved from sins and justified, but he that believes for
certain that he is absolved and justified; and that absolution and
justification are effected by this faith alone: as though whoso has not
this belief, doubts of the promises of God, and of the efficacy of the
death and resurrection of Christ. For even as no pious person ought to
doubt of the mercy of God, of the merit of Christ, and of the virtue and
efficacy of the sacraments, even so each one, when he regards himself, and
his own weakness and indisposition, may have fear and apprehension touching
his own grace; seeing that no one can know with a certainty of faith, which
cannot be subject to error, that he has obtained the grace of God.
CHAPTER X.
On the increase of Justification received.
Having, therefore, been thus justified, and made the friends and domestics
of God, advancing from virtue to virtue, they are renewed, as the Apostle
says, day by day; that is, by mortifying the members of their own flesh,
and by presenting them as instruments of justice unto sanctification, they,
through the observance of the commandments of God and of the Church, faith
co-operating with good works, increase in that justice which they have
received through the grace of Christ, and are still further justified, as
it is written; He that is just, let him be justified still; and again, Be
not afraid to be justified even to death; and also, Do you see that by
works a man is justified, and not by faith only. And this increase of
justification holy Church begs, when she prays, "Give unto us, O Lord,
increase of faith, hope, and charity."
[Page 38]
CHAPTER XI.
On keeping the Commandments, and on the necessity and possibility thereof.
But no one, how much soever justified, ought to think himself exempt from
the observance of the commandments; no one ought to make use of that rash
saying, one prohibited by the Fathers under an anathema,-that the
observance of the commandments of God is impossible for one that is
justified. For God commands not impossibilities, but, by commanding, both
admonishes thee to do what thou are able, and to pray for what thou art not
able (to do), and aids thee that thou mayest be able; whose commandments
are not heavy; whose yoke is sweet and whose burthen light. For, whoso are
the sons of God, love Christ; but they who love him, keep his commandments,
as Himself testifies; which, assuredly, with the divine help, they can do.
For, although, during this mortal life, men, how holy and just soever, at
times fall into at least light and daily sins, which are also called
venial, not therefore do they cease to be just. For that cry of the just,
Forgive us our trespasses, is both humble and true. And for this cause,
the just themselves ought to feel themselves the more obligated to walk in
the way of justice, in that, being already freed from sins, but made
servants of God, they are able, living soberly, justly, and godly, to
proceed onwards through Jesus Christ, by whom they have had access unto
this grace. For God forsakes not those who have been once justified by His
grace, unless he be first forsaken by them. Wherefore, no one ought to
flatter himself up with faith alone, fancying that by faith alone he is
made an heir, and will obtain the inheritance, even though he suffer not
with Christ, that so he may be also glori-
[Page 39]
fied with him. For even Christ
Himself, as the Apostle saith, Whereas he was the son of God, learned
obedience by the things which he suffered, and being consummated, he
became, to all who obey him, the cause of eternal salvation. For which
cause the same Apostle admonishes the justified, saying; Know you not that
they that run in the race, all run indeed, but one receiveth the prize? So
run that you may obtain. I therefore so run, not as at an uncertainty: I
so fight, not as one beating the air, but I chastise my body, and bring it
into subjection; lest perhaps, when I have preached to others, I myself
should become a cast-away. So also the prince of the apostles, Peter;
Labour the more that by good works you may make sure your calling and
election. For doing those things, you shall not sin at any time. From
which it is plain, that those are opposed to the orthodox doctrine of
religion, who assert that the just man sins, venially at least, in every
good work; or, which is yet more insupportable, that he merits eternal
punishments; as also those who state, that the just sin in all their works,
if, in those works, they, together with this aim principally that God may
be gloried, have in view also the eternal reward, in order to excite their
sloth, and to encourage themselves to run in the course: whereas it is
written, I have inclined my heart to do all thy justifications for the
reward: and, concerning Moses, the Apostle saith, that he looked unto the
reward.
CHAPTER XII.
That a rash presumptuousness in the matter of Predestination is to be avoided.
No one, moreover, so long as he is in this mortal life, ought so far to
presume as regards the secret mystery of divine predestination, as to
determine for certain that he is assuredly in
[Page 40]
the number of the
predestinate; as if it were true, that he that is justified, either cannot
sin any more, or, if he do sin, that he ought to promise himself an assured
repentance; for except by special revelation, it cannot be known whom God
hath chosen unto Himself.
CHAPTER XIII.
On the gift of Perseverance.
So also as regards the gift of perseverance, of which it is written, He
that shall persevere to the end, he shall be saved:-which gift cannot be
derived from any other but Him, who is able to establish him who standeth
that he stand perseveringly, and to restore him who falleth:-let no one
herein promise himself any thing as certain with an absolute certainty;
though all ought to place and repose a most firm hope in God's help. For
God, unless men be themselves wanting to His grace, as he has begun the
good work, so will he perfect it, working (in them) to will and to
accomplish. Nevertheless, let those who think themselves to stand, take
heed lest they fall, and, with fear and trembling work out their salvation,
in labours, in watchings, in almsdeeds, in prayers and oblations, in
fastings and chastity: for, knowing that they are born again unto a hope of
glory, but not as yet unto glory, they ought to fear for the combat which
yet remains with the flesh, with the world, with the devil, wherein they
cannot be victorious, unless they be with God's grace, obedient to the
Apostle, who says; We are debtors, not to the flesh, to live according to
the flesh; for if you live according to the flesh, you shall die; but if by
the spirit you mortify the deeds of the flesh, you shall live.
[Page 41]
CHAPTER XIV.
On the fallen, and their restoration.
As regards those who, by sin, have fallen from the received grace of
Justification, they may be again justified, when, God exciting them,
through the sacrament of Penance they shall have attained to the recovery,
by the merit of Christ, of the grace lost: for this manner of Justification
is of the fallen the reparation: which the holy Fathers have aptly called a
second plank after the shipwreck of grace lost. For, on behalf of those
who fall into sins after baptism, Christ Jesus instituted the sacrament of
Penance, when He said, Receive ye the Holy Ghost, whose sins you shall
forgive, they are forgiven them, and whose sins you shall retain, they are
retained. Whence it is to be taught, that the penitence of a Christian,
after his fall, is very different from that at (his) baptism; and that
therein are included not only a cessation from sins, and a detestation
thereof, or, a contrite and humble heart, but also the sacramental
confession of the said sins,-at least in desire, and to be made in its
season,-and sacerdotal absolution; and likewise satisfaction by fasts,
alms, prayers, and the other pious exercises of a spiritual life; not
indeed for the eternal punishment,-which is, together with the guilt,
remitted, either by the sacrament, or by the desire of the sacrament,-but
for the temporal punishment, which, as the sacred writings teach, is not
always wholly remitted, as is done in baptism, to those who, ungrateful to
the grace of God which they have received, have grieved the Holy Spirit,
and have not feared to violate the temple of God. Concerning which
penitence it is written; Be mindful whence thou art fallen; do penance, and
do the first works. And again; The sorrow that is according to
[Page 42]
God worketh
penance steadfast unto salvation. And again; Do penance, and bring forth
fruits worthy of penance.
CHAPTER XV.
That, by every mortal sin, grace is lost, but not faith.
In opposition also to the subtle wits of certain men, who, by pleasing
speeches and good words, seduce the hearts of the innocent, it is to be
maintained, that the received grace of Justification is lost, not only by
infidelity whereby even faith itself is lost, but also by any other mortal
sin whatever, though faith be not lost; thus defending the doctrine of the
divine law, which excludes from the kingdom of God not only the
unbelieving, but the faithful also (who are) fornicators, adulterers,
effeminate, liers with mankind, thieves, covetous, drunkards, railers,
extortioners, and all others who commit deadly sins; from which, with the
help of divine grace, they can refrain, and on account of which they are
separated from the grace of Christ.
CHAPTER XVI.
On the fruit of Justification, that is, on the merit of good works, and on
the nature of that merit.
Before men, therefore, who have been justified in this manner,-whether they
have preserved uninterruptedly the grace received, or whether they have
recovered it when lost,-are to be set the words of the Apostle: Abound in
every good work, knowing that your labour is not in vain in the Lord; for
God is not unjust, that he should forget your work, and the love which you
have shown in his name; and, do not lose your confidence, which hath a
great reward. And, for this cause, life eternal is to be proposed to those
working well unto
[Page 43]
the end, and hoping in God, both as a grace mercifully
promised to the sons of God through Jesus Christ, and as a reward which is
according to the promise of God Himself, to be faithfully rendered to their
good works and merits. For this is that crown of justice which the Apostle
declared was, after his fight and course, laid up for him, to be rendered
to him by the just judge, and not only to him, but also to all that love
his coming. For, whereas Jesus Christ Himself continually infuses his
virtue into the said justified,-as the head into the members, and the vine
into the branches,-and this virtue always precedes and accompanies and
follows their good works, which without it could not in any wise be
pleasing and meritorious before God,-we must believe that nothing further
is wanting to the justified, to prevent their being accounted to have, by
those very works which have been done in God, fully satisfied the divine
law according to the state of this life, and to have truly merited eternal
life, to be obtained also in its (due) time, if so be, however, that they
depart in grace: seeing that Christ, our Saviour, saith: If any one shall
drink of the water that I will give him, he shall not thirst for ever; but
it shall become in him a fountain of water springing up unto life
everlasting. Thus, neither is our own justice established as our own as
from ourselves; nor is the justice of God ignored or repudiated: for that
justice which is called ours, because that we are justified from its being
inherent in us, that same is (the justice) of God, because that it is
infused into us of God, through the merit of Christ. Neither is this to be
omitted,-that although, in the sacred writings, so much is attributed to
good works, that Christ promises, that even he that shall give a drink of
cold water to one of his least ones, shall not lose his reward; and the
Apostle testifies that, That which is at present momentary and light of our
tribulation, worketh for us above measure exceedingly an eternal weight of
glory; nevertheless God forbid that a Christian should either trust or
glory in himself, and not in the Lord, whose bounty towards all
[Page 44]
men is so
great, that He will have the things which are His own gifts be their
merits. And forasmuch as in many things we all offend, each one ought to
have before his eyes, as well the severity and judgment, as the mercy and
goodness (of God); neither ought any one to judge himself, even though he
be not conscious to himself of anything; because the whole life of man is
to be examined and judged, not by the judgment of man, but of God, who will
bring to light the hidden things of darkness, and will make manifest the
counsels of the hearts, and then shall every man have praise from God, who,
as it is written, will render to every man according to his works. After
this Catholic doctrine on Justification, which whoso receiveth not
faithfully and firmly cannot be justified, it hath seemed good to the holy
Synod to subjoin these canons, that all may know not only what they ought
to hold and follow, but also what to avoid and shun.
ON JUSTIFICATION
CANON I.-If any one saith, that man may be justified before God by his own
works, whether done through the teaching of human nature, or that of the
law, without the grace of God through Jesus Christ; let him be anathema.
CANON II.-If any one saith, that the grace of God, through Jesus Christ, is
given only for this, that man may be able more easily to live justly, and
to merit eternal life, as if, by free will without grace, he were able to
do both, though hardly indeed and with difficulty; let him be anathema.
CANON III.-If any one saith, that without the prevenient inspiration of the
Holy Ghost, and without his help, man can believe, hope, love, or be
penitent as he ought, so as that the grace of Justification may be bestowed
upon him; let him be anathema.
[Page 45]
CANON IV.-If any one saith, that man's free will moved and excited by God,
by assenting to God exciting and calling, nowise co-operates towards
disposing and preparing itself for obtaining the grace of Justification;
that it cannot refuse its consent, if it would, but that, as something
inanimate, it does nothing whatever and is merely passive; let him be
anathema.
CANON V.-If any one saith, that, since Adam's sin, the free will of man is
lost and extinguished; or, that it is a thing with only a name, yea a name
without a reality, a figment, in fine, introduced into the Church by Satan;
let him be anathema.
CANON VI.-If any one saith, that it is not in man's power to make his ways
evil, but that the works that are evil God worketh as well as those that
are good, not permissively only, but properly, and of Himself, in such wise
that the treason of Judas is no less His own proper work than the vocation
of Paul; let him be anathema.
CANON VII.-If any one saith, that all works done before Justification, in
whatsoever way they be done, are truly sins, or merit the hatred of God; or
that the more earnestly one strives to dispose himself for grace, the more
grievously he sins: let him be anathema.
CANON VIII.-If any one saith, that the fear of hell,-whereby, by grieving
for our sins, we flee unto the mercy of God, or refrain from sinning,-is a
sin, or makes sinners worse; let him be anathema.
CANON IX.-If any one saith, that by faith alone the impious is justified;
in such wise as to mean, that nothing else is required to co-operate in
order to the obtaining the grace of Justification, and that it is not in
any way necessary, that he be prepared and disposed by the movement of his
own will; let him be anathema.
CANON X.-If any one saith, that men are just without the justice of Christ,
whereby He merited for us to be justified; or that it is by that justice
itself that they are formally just; let him be anathema.
[Page 46]
CANON XI.-If any one saith, that men are justified, either by the sole
imputation of the justice of Christ, or by the sole remission of sins, to
the exclusion of the grace and the charity which is poured forth in their
hearts by the Holy Ghost, and is inherent in them; or even that the grace,
whereby we are justified, is only the favour of God; let him be anathema.
CANON XII.-If any one saith, that justifying faith is nothing else but
confidence in the divine mercy which remits sins for Christ's sake; or,
that this confidence alone is that whereby we are justified; let him be
anathema.
CANON XIII.-If any one saith, that it is necessary for every one, for the
obtaining the remission of sins, that he believe for certain, and without
any wavering arising from his own infirmity and disposition, that his sins
are forgiven him; let him be anathema.
CANON XIV.-If any one saith, that man is truly absolved from his sins and
justified, because that he assuredly believed himself absolved and
justified; or, that no one is truly justified but he who believes himself
justified; and that, by this faith alone, absolution and justification are
effected; let him be anathema.
CANON XV.-If any one saith, that a man, who is born again and justified, is
bound of faith to believe that he is assuredly in the number of the
predestinate; let him be anathema.
CANON XVI.-If any one saith, that he will for certain, of an absolute and
infallible certainty, have that great gift of perseverance unto the
end,-unless he have learned this by special revelation; let him be
anathema.
CANON XVII.-If any one saith, that the grace of Justification is only
attained to by those who are predestined unto life; but that all others who
are called, are called indeed, but receive not grace, as being, by the
divine power, predestined unto evil; let him be anathema.
CANON XVIII.-If any one saith, that the commandments of God are, even for
one that is justified and constituted in grace, impossible to keep; let him
be anathema.
[Page 47]
CANON XIX.-If any one saith, that nothing besides faith is commanded in the
Gospel; that other things are indifferent, neither commanded nor
prohibited, but free; or, that the ten commandments nowise appertain to
Christians; let him be anathema.
CANON XX.-If any one saith, that the man who is justified and how perfect
soever, is not bound to observe the commandments of God and of the Church,
but only to believe; as if indeed the Gospel were a bare and absolute
promise of eternal life, without the condition of observing the
commandments ; let him be anathema.
CANON XXI.-If any one saith, that Christ Jesus was given of God to men, as
a redeemer in whom to trust, and not also as a legislator whom to obey; let
him be anathema.
CANON XXII.-If any one saith, that the justified, either is able to
persevere, without the special help of God, in the justice received; or
that, with that help, he is not able; let him be anathema.
CANON XXIII.-lf any one saith, that a man once justified can sin no more,
nor lose grace, and that therefore he that falls and sins was never truly
justified; or, on the other hand, that he is able, during his whole life,
to avoid all sins, even those that are venial,-except by a special
privilege from God, as the Church holds in regard of the Blessed Virgin;
let him be anathema.
CANON XXIV.-If any one saith, that the justice received is not preserved
and also increased before God through good works; but that the said works
are merely the fruits and signs of Justification obtained, but not a cause
of the increase thereof; let him be anathema.
CANON XXV.-If any one saith, that, in every good work, the just sins
venially at least, or-which is more intolerable still-mortally, and
consequently deserves eternal punishments; and that for this cause only he
is not damned, that God does not impute those works unto damnation; let him
be anathema.
CANON XXVI.-If any one saith, that the just ought not, for their good works
done in God, to expect and hope for an eternal recompense from God, through
His mercy and the merit of Jesus Christ, if so be that they persevere to
the end in well
[Page 48]
doing and in keeping the divine commandments; let him be
anathema.
CANON XXVII.-If any one saith, that there is no mortal sin but that of
infidelity; or, that grace once received is not lost by any other sin,
however grievous and enormous, save by that of infidelity ; let him be
anathema.
CANON XXVIII.-If any one saith, that, grace being lost through sin, faith
also is always lost with it; or, that the faith which remains, though it be
not a lively faith, is not a true faith; or, that he, who has faith without
charity, is not a Chris taught; let him be anathema.
CANON XXIX.-If any one saith, that he, who has fallen after baptism, is not
able by the grace of God to rise again; or, that he is able indeed to
recover the justice which he has lost, but by faith alone without the
sacrament of Penance, contrary to what the holy Roman and universal
Church-instructed by Christ and his Apostles-has hitherto professed,
observed, and taugh; let him be anathema.
CANON XXX.-If any one saith, that, after the grace of Justification has
been received, to every penitent sinner the guilt is remitted, and the debt
of eternal punishment is blotted out in such wise, that there remains not
any debt of temporal punishment to be discharged either in this world, or
in the next in Purgatory, before the entrance to the kingdom of heaven can
be opened (to him); let him be anathema.
CANON XXXI.-If any one saith, that the justified sins when he performs good
works with a view to an eternal recompense; let him be anathema.
CANON XXXII.-If any one saith, that the good works of one that is justified
are in such manner the gifts of God, as that they are not also the good
merits of him that is justified; or, that the said justified, by the good
works which he performs through the grace of God and the merit of Jesus
Christ, whose
[Page 49]
living member he is, does not truly merit increase of grace,
eternal life, and the attainment of that eternal life,-if so be, however,
that he depart in grace,-and also an increase of glory; let him be
anathema.
CANON XXXIII.-If any one saith,that,by the Catholic doctrine touching
Justification, by this holy Synod inset forth in this present decree, the
glory of God, or the merits of our Lord Jesus Christ are in any way
derogated from, and not rather that the truth of our faith, and the glory
in fine of God and of Jesus Christ are rendered (more) illustrious; let him
be anathema.
DECREE ON REFORMATION
CHAPTER I.
It is meet that prelates reside in their own churches; if they act
otherwise, the penalties of the ancient law are renewed against them, and
fresh penalties decreed.
The same sacred and holy Synod,-the same legates of the Apostolic See
presiding,-wishing to apply itself to restore ecclesiastical discipline,
which is exceedingly relaxed, and to amend the depraved manners of the
clergy and Christian people, has thought it fit to begin with those who
preside over the greater churches; for the integrity of those who govern,
is the safety of the governed. Trusting, therefore, that by the mercy of
our Lord and God, and the provident vigilance of His own vicar on earth, it
will surely for the future happen, that those who are most worthy,-and
whose previous life, in every stage thereof, from their infancy to their
riper years, having been laudably passed in the exercises of ecclesiastical
discipline, bears testimony in their favour,-will be assumed unto the
government of churches, in accordance with the venerable ordinances of the
Fathers, for that it is a burthen whose weight would be formidable even
unto angels: (the Synod) admonishes all those who, under whatsoever name
and title, are set over any
[Page 50]
patriarchal, primatial, metropolitan, and
cathedral churches, and hereby accounts all such admonished, that, taking
heed to themselves, and to the whole flock, wherein the Holy Ghost hath
placed them to rule the Church of God which he hath purchased with his own
blood, they be vigilant, as the Apostle enjoins, that they labour in all
things, and fulfil their ministry: but let them know, that fulfil it they
cannot, if like hirelings they abandon the flocks committed to them, and
apply not themselves to the keeping of their own sheep, whose blood will be
required at their hands, by the Supreme Judge; seeing that it is most
certain that, if the wolf have devoured the sheep, the shepherd's excuse
will not be admitted, that he knew not thereof.
And yet, for as much as some are to be found at this time, who-as is
grievously to be lamented-forgetful even of their own salvation, and
preferring earthly things to heavenly, and things human before divine,
wander about in various courts, or, their fold forsaken, and the care of
the sheep committed to them neglected, keep themselves occupied with the
solicitudes of temporal affairs; it hath seemed good to the sacred and holy
Synod to renew, as by virtue of the present decree It doth renew, the
ancient canons promulgated against non-residents, which (canons) have,
through the disorders of the times and of men, well nigh fallen into
desuetude; and furthermore, in order to the more fixed residence of the
same, and for the reforming of manners in the church, it hath seemed good
to appoint and ordain in the manner following:-If any one, by whatsoever
dignity, degree, and pre-eminence distinguished, shall, by remaining six
months together out of his own diocese, all lawful impediment, or just and
reasonable causes ceasing, be absent from a patriarchal, primatial,
metropolitan, or cathedral church, under what title soever, cause, name, or
right committed to him, he shall ipso jure incur the penalty of the
forfeiture of a fourth part of one year's fruits, to be applied, by an
ecclesiastical
[Page 51]
superior, to the fabric of the church and to the poor of the
place. And if he continue absent in this way during six other months, he
shall thereupon forfeit another fourth part of the fruits to be applied in
like manner. But if the contumacy proceed yet further, the metropolitan
shall, for the subjecting him to a severer censure of the sacred canons, be
obliged to denounce his absent suffragan bishops, and the oldest resident
suffragan bishop to denounce his absent metropolitan, to the Roman pontiff,
either by letter or by messenger, within the space of three months, under
the penalty, to be ipso facto incurred, of being interdicted from entering
into the church; that he, by the authority of his own supreme See, may
proceed against the said non-resident prelates, according as the greater or
less contumacy of each may require, and provide the said churches with more
useful pastors, as he shall know in the Lord to be salutary and expedient.
CHAPTER II.
It is not lawful for any one who holds a benefice requiring personal
residence to absent himself, save for a just cause to be approved of by the
bishop, who even then shall, for the cure of souls, substitute a vicar in
his stead, withdrawing a portion of the fruits.
Those inferior to bishops, who hold by title, or in commendam, any
ecclesiastical benefices requiring personal residence whether by law or
custom, shall be compelled, by their Ordinaries, to reside, by suitable
legal remedies; as to them shall seem expedient for the good government of
the churches and the advancement of the service of God, taking into account
the character of the places and persons; and to no one shall any perpetual
privileges, or indults, in favour of non-residence, or of receiving the
fruits during absence, be of avail: temporary indulgences and
dispensations, however, granted solely for true and reasonable causes, and
which are to be legitimately proved before the Ordinary, shall remain in
force; in which cases
[Page 52]
nevertheless, it shall be the office of bishops, as
delegated in this matter by the Apostolic See, to provide that, by deputing
competent vicars, and by assigning them a suitable portion of the fruits,
the cure of souls be nowise neglected; no privilege or exemption whatever
being of avail to any in this regard.
CHAPTER III.
The excesses of Secular clerics and of Regulars who live out of their
monasteries, shall be corrected by the Ordinary of the place.
The prelates of the churches shall apply themselves prudently and
diligently to correct the excesses of their subjects; and no Secular
cleric, under pretext of a personal privilege, or any Regular, living out
of his monastery, shall, under pretext of a privilege of his order, be
accounted, if he transgress, exempt from being visited, punished, and
corrected, in accordance with the ordinances of the canons, by the Ordinary
of the place, as being delegated hereunto by the Apostolic See.
CHAPTER IV.
Bishops and other greater prelates shall visit any churches whatsoever, as
often as there shall be need; everything which might hinder this decree
being abrogated.
The Chapters of cathedral, and of other greater, churches, and the members
thereof, shall not be able,-by any exemptions, customs, judgments, oaths,
concordates, which only bind the authors thereof and not also their
successors,-to screen themselves from being capable of being, in accordance
with the ordinances of the canons, visited, corrected, and amended, as
often as shall be needful, even with apostolical authority, by their own
bishops, and other greater prelates, by themselves alone, or with those
whom they shall see fit to have accompany them.
[Page 53]
CHAPTER V.
Bishops shall neither exercise any pontifical function, nor ordain, in
another diocese.
It shall not be lawful for any bishop, under the plea of any privilege
soever, to exercise pontifical functions in the diocese of another, save by
the express permission of the Ordinary of the place, and in regard to those
persons only who are subject to that same Ordinary: if the contrary shall
have been done, the bishop shall be ipso facto suspended from the exercise
of episcopal functions, and those so ordained (be similarly suspended) from
the exercise of their orders.
INDICTION OF THE NEXT SESSION
Doth it please you, that the next ensuing Session be celebrated on
Thursday, the fifth day after the first Sunday of the approaching Lent,
which (Thursday) will be the third day of the month of March? They
answered: It pleaseth us.
The Council of Trent
Hanover Historical Texts Project
Hanover College Department of History