THE COUNCIL of TRENT, S. 5,7,13.
SELECTIONS  on TEACHING,
 PREACHING,  and SACRAMENTS
 

 

The Council of Trent: The Canons and Decrees of the Sacred and Oecumenical Council of Trent, ed. and trans. J. Waterworth (London: Dolman, 1848). Canones et decreta concilii tridentini ex editione romana j. Pelalla, naples, 1859; Epitome canonum conciliorum tum generalium tum provincialium ab ..., volume 2  gregoire de rives, giovanni tommaso ghilardi

 

SESSION FIVE

 

 

 

 

 

SESSION FIVE

 

 

 

 

 
   

 

 

 

 

 

 

SECOND DECREE:  [CHAPTER I].
“ON READING and PREACHING”

Decretum Secundum: super lectione et praedicatione

 

 

 

 

 

 

[On the Institution of a Lectureship of Sacred Scripture, and of the liberal arts.]

 
The same sacred and holy Synod, adhering to the pious constitutions of the Sovereign Pontiffs, and of approved councils, and embracing and adding to them; that the heavenly treasure of the sacred books, which the Holy Ghost has with the greatest liberality delivered unto men, may not lie neglected, hath ordained and decreed, that,--in those churches where there is found to be a prebend, prestimony, or other stipend under whatsoever name, destined for lecturers in sacred theology,--the bishops, archbishops, primates, and other Ordinaries of those places shall force and compel, even by the substraction of the fruits, those who hold such prebend, prestimony, or stipend, to expound and interpret the said sacred Scripture, either personally, if they be competent, or otherwise by a competent substitute, to be chosen by the said bishops, archbishops, primates, and other Ordinaries of those places.

Eadem sacrosancta synodus piis summorum pontificum et probatorum conciliorum constitutionibus inhaerens eas que amplectens et illis adiiciens ne coelestis ille sacrorum librorum thesaurus quem spiritus sanctus summa liberalitate hominibus tradidit neglectus iaceat statuit ac decrevit quod in illis ecclesiis in quibus praebenda aut praestimonium seu aliud quovis nomine nuncupatum stipendium pro lectoribus sacrae theologiae deputatum reperitur episcopi archiepiscopi primates et alii locorum ordinarii eos qui praebendam aut praestimonium seu stipendium huiusmodi obtinent ad ipsius sacrae scripturae expositionem et interpretationem per se ipsos si idonei fuerint alioqui per idoneum substitutum ab ipsis episcopis archiepiscopis primatibus et aliis locorum ordinariis eligendum etiam per subtractionem fructuum cogant et compellant.
But, for the future, let not such prebend, prestimony, or stipend be bestowed save on competent persons, and those who can themselves discharge that office; and otherwise let the provision made be null and void.

De cetero vero praebenda praestimonium aut stipendium huiusmodi nonnisi personis idoneis et qui per se ipsos id munus explicare possint conferantur. Et aliter facta provisio nulla sit et invalida.

Teaching of Scripture Required -
even if no previous requirement

 

 

 
But in metropolitan, or cathedral churches, if the city be distinguished and populous,--and also in collegiate churches which are in any large town, even though they may not belong to any diocese, provided the clergy be numerous there,--wherein there is no such prebend, prestimony, or stipend set aside for this purpose, let the first prebend that shall become vacant in any way soever, except by resignation, and to which some other incompatible duty is not attached, be understood to be ipso facto set apart and devoted to that purpose for ever. And in case that in the said churches there should not be any, or not any sufficient, prebend, let the metropolitan, or the bishop himself, by assigning thereunto the fruits of some simple benefice,--the obligations thereto belonging being nevertheless discharged,--or by the contributions of the beneficiaries of his city and diocese, or otherwise, as may be most convenient, provide in such wise, with the advice of his chapter, as that the said lecture of sacred Scripture be had; yet so that whatsoever other lectures there may be, whether established by custom, or in any other way, be not by any means therefore omitted.

In ecclesiis autem metropolitanis vel cathedralibus si civitas insignis vel populosa ac etiam in collegiatis existentibus in aliquo insigni oppido etiam nullius dioecesis si ibi clerus numerosus fuerit ubi nulla praebenda aut praestimonium seu stipendium huiusmodi deputatum reperitur: praebenda quomodocunque praeterquam ex causa resignationis primo vacatura cui aliud onus incompatibile iniunctum non sit ad eum usum ipso facto perpetuo constituta et deputata intelligatur. Et quatenus in ipsis ecclesiis nulla vel non sufficiens praebenda foret metropolitanus vel episcopus ipse per assignationem fructuum alicuius simplicis beneficii (eiusdem tamen debitis supportatis oneribus) vel per contributionem beneficiatorum suae civitatis et dioecesis vel alias prout commodius fieri poterit de capituli consilio ita provideat ut ipsa sacrae scripturae lectio habeatur. Ita tamen ut quaecunque aliae lectiones vel consuetudine vel quavis alia ratione institutae propter id minime praetermittantur.
As to churches, whose annual revenues are slight, and where the number of the clergy and laity is so small, that a lectureship of Theology cannot be conveniently had therein, let them at least have a master--to be chosen by the bishop, with the advice of the chapter--to teach grammar gratuitously to clerics, and other poor scholars, that so they may afterwards, with God's blessing,  pass on to the said study of sacred Scripture. And for this end, either let the fruits of some simple benefice be assigned to that master of grammar,--which fruits he shall receive so long as he continues teaching, provided however, that the said benefice be not deprived of the duty due to it,--or let some suitable remuneration be paid him out of the episcopal or capitular revenue; or in fine let the bishop himself devise some other method suited to his church and diocese; that so this pious, useful, and profitable provision may not be, under any colourable pretext whatever, neglected.

Ecclesiae vero quarum annui proventus tenues fuerint vel ubi tam exigua est cleri et populi multitudo ut theologiae lectio in eis commode haberi non possit saltem magistrum habeant ab episcopo cum consilio capituli eligendum qui clericos alios que scholares pauperes grammaticam gratis doceat ut deinceps ad ipsa sacrae scripturae studia (annuente deo) transire possint.

Ideo que illi magistro grammatices vel alicuius simplicis beneficii fructus quos tamdiu percipiat quamdiu in docendo perstiterit assignentur dum tamen beneficium ipsum suo debito non fraudetur obsequio vel ex capitulari vel episcopali mensa condigna aliqua merces persolvatur vel alias episcopus ipse aliquam rationem ineat suae ecclesiae et dioecesi accommodam ne pia haec utilis ac fructuosa provisio quovis quaesito colore negligatur.
In the monasteries also of monks, let there be in like manner a lecture on sacred Scripture, where this can be conveniently done: wherein of the abbots be negligent, let the bishops of the places, as the delegates herein of the Apostolic See, compel them thereto by suitable remedies. And in the convents of other Regulars, in which studies can conveniently flourish, let there be in like manner a lectureship of sacred Scripture; which lectureship shall be assigned, by the general or provincial chapters, to the more able masters.

In monasteriis quoque monachorum ubi commode fieri queat etiam lectio sacrae scripturae habeatur.

Qua in re si abbates negligentes fuerint episcopi locorum in hoc ut sedis apostolicae delegati eos ad id opportunis remediis compellant.

In conventibus vero aliorum regularium in quibus studia commode vigere possunt sacrae scripturae lectio similiter habeatur quae lectio a capitulis generalibus vel provincialibus assignetur dignioribus magistris.

 

 

SESSION THE SEVENTH,

 

 

 

 

 

SESSION SEVEN
March 3, 1547

SESSIO VII

 

 

 

 
   

 

 

 

 

 

 

FIRST DECREE: ON THE SACRAMENTS

Decretum Primum [de Sacramentis]

 

 

 

 

 

 

Introduction.

  
For the completion of the salutary doctrine on Justification, which was promulgated with the unanimous consent of the Fathers in the last preceding Session, it hath seemed suitable to treat of the most holy Sacraments of the Church, through which all true justice either begins, or being begun is increased, or being lost is repaired. With this view, in order to destroy the errors and to extirpate the heresies, which have appeared  in these our days on the subject of the said most holy sacraments,-as well those which have been revived from the heresies condemned of old by our Fathers, as also those newly invented, and which are exceedingly prejudicial to the purity of the Catholic Church, and to the salvation of souls,-the sacred and holy, oecumenical and general Synod of Trent, lawfully assembled in the Holy Ghost, the same legates of the Apostolic See presiding therein, adhering to the doctrine of the holy Scriptures, to the apostolic traditions, and to the consent of other councils and of the Fathers, has thought fit that these present canons be established and decreed; intending, the divine Spirit aiding, to publish later the remaining canons which are wanting for the completion of the work which It has begun.

ad consummationem salutaris de iustificatione doctrinae quae in praecedenti proxima sessione uno omnium patrum consensu promulgata fuit consentaneum visum est de sanctissimis ecclesiae sacramentis agere per quae omnis vera iustitia vel incipit vel coepta augetur vel amissa reparatur.

Propterea sacrosancta oecumenica et generalis Tridentina synodus in spiritu sancto legitime congregata praesidentibus in ea eisdem apostolicae sedis legatis ad errores eliminandos et exstirpandas haereses quae circa ipsa sanctissima sacramenta hac nostra tempestate tum de damnatis olim a patribus nostris haeresibus suscitatae tum etiam de novo adinventae sunt quae catholicae ecclesiae puritati et animarum saluti magnopere officiunt: sanctarum scripturarum doctrinae apostolicis traditionibus atque aliorum conciliorum et patrum consensui inhaerendo hos praesentes canones statuendos et decernendos censuit reliquos qui supersunt ad coepti operis perfectionem deinceps (divino spiritu adiuvante) editura.

 

 

 

 

 

 

 

 

ON THE SACRAMENTS IN GENERAL

Canones de Sacramentis in genera

 

 

 

 

 

 
CANON I.-If any one says that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema.

Si quis dixerit sacramenta novae legis non fuisse omnia a Iesu christo domino nostro instituta aut esse plura vel pauciora quam septem videlicet baptismum confirmationem eucharistiam poenitentiam extremam unctionem ordinem et matrimonium aut etiam aliquod horum septem non esse vere et proprie sacramentum: a(nathema) s(it).
CANON II.-If any one says that these said sacraments of the New Law do not differ from the sacraments of the Old Law, save that the ceremonies are different, and different the outward rites; let him be anathema.

Si quis dixerit ea ipsa novae legis sacramenta a sacramentis antiquae legis non differre nisi quia caeremoniae sunt aliae et alii ritus externi: a(nathema) s(it).
CANON III.-If any one says that these seven sacraments are in such wise equal to each other, as that one is not in any way more worthy than another; let him be anathema.

Si quis dixerit haec septem sacramenta ita esse inter se paria ut nulla ratione aliud sit alio dignius: a(nathema) s(it).
CANON IV.-If any one says that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema.

Si quis dixerit sacramenta novae legis non esse ad salutem necessaria sed superflua et sine eis aut eorum voto per solam fidem homines a deo gratiam iustificationis adipisci licet omnia singulis necessaria non sint: a(nathema) s(it).
CANON V.-If any one says that these sacraments were instituted for the sake of nourishing faith alone; let him be anathema.

Si quis dixerit haec sacramenta propter solam fidem nutriendam instituta fuisse: a(nathema) s(it).
CANON VI.-If any one says that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are distinguished amongst men from unbelievers; let him be anathema.

Si quis dixerit sacramenta novae legis non continere gratiam quam significant aut gratiam ipsam non ponentibus obicem non conferre quasi signa tantum externa sint acceptae per fidem gratiae vel iustitiae et notae quaedam christianae professionis quibus apud homines discernuntur fideles ab infidelibus: a(nathema) s(it).
CANON VII.-If any one says that grace, as far as God's part is concerned, is not given through the said sacraments, always, and to all men, even though they receive them rightly, but (only) sometimes, and to some persons; let him be anathema.

Si quis dixerit non dari gratiam per huiusmodi sacramenta semper et omnibus quantum est ex parte dei etiam si rite ea suscipiant sed aliquando et aliquibus: a(nathema) s(it).
CANON VIII.-If any one says that by the said sacraments of the New Law grace is not conferred through the act performed, but that faith alone in the divine promise suffices for the obtaining of grace; let him be anathema.

Si quis dixerit per ipsa novae legis sacramenta ex opere operato non conferri gratiam sed solam fidem divinae promissionis ad gratiam consequendam sufficere: a(nathema) s(it).
CANON IX.-If any one says that, in the three sacrments, Baptism, to wit, Confirmation, and Order, there is not imprinted in the soul a character, that is, a certain spiritual and indelible Sign, on account of which they cannot be repeated; let him be anathema.

Si quis dixerit in tribus sacramentis baptismo scilicet confirmatione et ordine non imprimi characterem in anima hoc est signum quoddam spirituale et indelebile unde ea iterari non possunt: a(nathema) s(it).
CANON X.-If any one says that all Christians have power to administer the word, and all the sacraments; let him be anathema.

Si quis dixerit christianos omnes in verbo et omnibus sacramentis administrandis habere potestatem: a(nathema) s(it).
CANON XI.-If any one says that, in ministers, when they effect, and confer the sacraments, there is not required the intention at least of doing what the Church does; let him be anathema.

Si quis dixerit in ministris dum sacramenta conficiunt et conferunt non requiri intentionem saltem faciendi quod facit ecclesia: a(nathema) s(it).
CANON XII.-If any one says that a minister, being in mortal sin,-if so be that he observe all the essentials which belong to the effecting, or conferring of, the sacrament,-neither effects, nor confers the sacrament; let him be anathema.

Si quis dixerit ministrum in peccato mortali exsistentem modo omnia essentialia quae ad sacramentum conficiendum aut conferendum pertinent servaverit non conficere aut conferre sacramentum: a(nathema) s(it).
CANON XIII.-If any one says that the received and approved rites of the Catholic Church, wont to be used in the solemn  administration of the sacraments, may be condemned, or without sin be omitted at pleasure by the ministers, or be changed, by every pastor of the churches, into other new ones; let him be anathema.

Si quis dixerit receptos et approbatos ecclesiae catholicae ritus in solemni sacramentorum administratione adhiberi consuetos aut contemni aut sine peccato a ministris pro libito omitti aut in novos alios per quemcumque ecclesiarum pastorem mutari posse: a(nathema) s(it).
 

 

 

 

 

 

 

 

on BAPTISM

Canones de Sacramento Baptismi

 

 

 

 

 

 
CANON I.-If any one says that the baptism of John had the same force as the baptism of Christ; let him be anathema.

Si quis dixerit baptismum Ioannis habuisse eandem vim cum baptismo christi: a(nathema) s(it).
CANON II.-If any one says that true and natural water is not of necessity for baptism, and, on that account, wrests, to some sort of metaphor, those words of our Lord Jesus Christ; Unless a man be born again of water and the Holy Ghost; let him be anathema.

Si quis dixerit aquam veram et naturalem non esse de necessitate baptismi atque ideo verba illa domini nostri Iesu christi: nisi quis renatus fuerit ex aqua et spiritu sancto ad metaphoram aliquam detorserit: a(nathema) s(it).
CANON III.-If any one says that in the Roman church, which is the mother and mistress of all churches, there is not the true doctrine concerning the sacrament of baptism; let him be anathema.

Si quis dixerit in ecclesia Romana (quae omnium ecclesiarum mater est et magistra) non esse veram de baptismi sacramento doctrinam: a(nathema) s(it).
CANON IV.-If any one says that the baptism which is even given by heretics in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church doth, is not true baptism; let him be anathema.

Si quis dixerit baptismum qui etiam datur ab haereticis in nomine patris et filii et spiritus sancti eum intentione faciendi quod facit ecclesia non esse verum baptismum: a(nathema) s(it).
CANON V.-If any one says that baptism is free, that is, not necessary unto salvation; let him be anathema.

Si quis dixerit baptismum liberum esse hoc est non necessarium ad salutem: a(nathema) s(it).
CANON VI.-If any one says that one who has been baptized cannot, even if he would, lose grace, let him sin ever so much, unless he will not believe; let him be anathema.

Si quis dixerit baptizatum non posse etiam si velit gratiam amittere quantumcumque peccet nisi nolit credere: a(nathema) s(it).
CANON VII.-If any one says that the baptized are, by baptism itself, made debtors but to faith alone, and not to the observance of the whole law of Christ; let him be anathema.

Si quis dixerit baptizatos per baptismum ipsum solius tantum fidei debitores fieri non autem universae legis christi servandae: a(nathema) s(it).
CANON VIII.-If any one says that the baptized are freed from all the precepts, whether written or transmitted, of holy Church, in such wise that they are not bound to observe them, unless they have chosen of their own accord to submit themselves thereunto; let him be anathema.

Si quis dixerit baptizatos liberos esse ab omnibus sanctae ecclesiae praeceptis quae vel scripta vel tradita sunt ita ut ea observare non teneantur nisi se sua sponte illis summittere voluerint: a(nathema) s(it).
CANON IX.-If any one says that the resemblance of the baptism which they have received is so to be recalled unto men, as that they are to understand, that all vows made after baptism are void, in virtue of the promise already made in that baptism; as if, by those vows, they both derogated from that faith which they have professed, and from that baptism itself; let him be anathema.

Si quis dixerit ita revocandos esse homines ad baptismi suscepti memoriam ut vota omnia quae post baptismum fiunt vi promissionis in baptismo ipso iam factae irrita esse intelligant quasi per ea et fidei quam professi sunt detrahatur et ipsi baptismo: a(nathema) s(it).
CANON X.-If any one says that by the sole remembrance and the faith of the baptism which has been received, all sins committed after baptism are either remitted, or made venial; let him be anathema.

Si quis dixerit peccata omnia quae post baptismum fiunt sola recordatione et fide suscepti baptismi vel dimitti vel venialia fieri: a(nathema) s(it).
CANON XI.-If any one says that baptism, which was true and rightly conferred, is to be repeated, for him who has denied the faith of Christ amongst Infidels, when he is converted unto penitence; let him be anathema.

Si quis dixerit verum et rite collatum baptismum iterandum esse illi qui apud infideles fidem christi negaverit cum ad poenitentiam convertitur: a(nathema) s(it).
CANON XII.-If any one says that no one is to be baptized save at that age at which Christ was baptized, or in the very article of death; let him be anathema.

Si quis dixerit neminem esse baptizandum nisi ea aetate qua christus baptizatus est vel in ipso mortis articulo: a(nathema) s(it).
CANON XIII.-If any one says that little children, for that they have not actual faith, are not, after having received baptism, to be reckoned amongst the faithful; and that, for this cause, they are to be rebaptized when they have attained to years of discretion; or, that it is better that the baptism of such be omitted, than that, while not believing by their own act, they should be bapized in the faith alone of the Church; let him be anathema.

Si quis dixerit parvulos eo quod actum credendi non habent suscepto baptismo inter fideles computandos non esse ac propterea cum ad annos discretionis pervenerint esse rebaptizandos aut praestare omitti eorum baptisma quam eos non actu proprio credentes baptizari in sola fide ecclesiae: a(nathema) s(it).
CANON XIV.-If any one says that those who have been thus baptized when children, are, when they have grown up, to be asked whether they will ratify what their sponsors promised in their names when they were baptized; and that, in case they answer that they will not, they are to be left to their own will; and are not to be compelled meanwhile to a Christian life by any other penalty, save that they be excluded from the participation of the Eucharist, and of the other sacraments, until they repent; let him be anathema.

Si quis dixerit huiusmodi parvulos baptizatos cum adoleverint interrogandos esse an ratum habere velint quod patrini eorum nomine dum baptizarentur polliciti sunt et ubi se nolle responderint suo esse arbitrio relinquendos nec alia interim poena ad christianam vitam cogendos nisi ut ab eucharistiae aliorum que sacramentorum perceptione arceantur donec resipiscant: a(nathema) s(it).
   

 

 

 

 

 

 

on CONFIRMATION

Canones de sacramento confirmationis

 

 

 

 

 

 
CANON I.-If any one says that the confirmation of those who have been baptized is an idle ceremony, and not rather a true and proper sacrament; or that of old it was nothing more than a kind of catechism, whereby they who were near adolescence gave an account of their faith in the face of the Church; let him be anathema.

Si quis dixerit confirmationem baptizatorum otiosam caeremoniam esse et non potius verum et proprium sacramentum aut olim nihil aliud fuisse quam catechesim quandam qua adolescentiae proximi fidei suae rationem coram ecclesia exponebant: a(nathema) s(it).
CANON II.-If any one says that they who ascribe any virtue to the sacred chrism of confirmation, offer an outrage to the Holy Ghost; let him be anathema.

Si quis dixerit iniurios esse spiritui sancto eos qui sacro confirmationis chrismati virtutem aliquam tribuunt: a(nathema) s(it).
CANON III.-If any one says that the ordinary minister of holy confirmation is not the bishop alone, but any simple priest soever; let him be anathema.

Si quis dixerit sanctae confirmationis ordinarium ministrum non esse solum episcopum sed quemvis simplicem sacerdotem: a(nathema) s(it).
   

SESSION THE THIRTEENTH,

  

 

 

 

 

SESSION THIRTEEN
October 11, 1551

SESSIO XIII

 

 

 

 

Being the third under the Sovereign Pontiff, Julius III.

11 Oct. 1551

 

 

 

 

 

 

DECREE CONCERNING THE MOST HOLY SACRAMENT of THE EUCHARIST

Decretum de sanctissimo eucharistiae sacramento

 

 

 

 

 

 
The sacred and holy, oecumenical and general Synod of Trent,-lawfully assembled in the Holy Ghost, the same Legate, and nuncios of the Apostolic See presiding therein, although the end for which It assembled, not without the special guidance and governance of the Holy Ghost, was, that It might set forth the true and ancient doctrine touching faith and the sacraments, and might apply a remedy to all the heresies, and the other most grievous troubles with which the Church of God is now miserably agitated, and rent into many and various parts; yet, even from the outset, this especially has been the object of Its desires, that It might pluck up by the roots those tares of execrable errors and schisms, with which the enemy hath, in these our calamitous times, oversown the doctrine of the faith, in the use and worship of the sacred and holy Eucharist, which our Saviour, notwithstanding, left in His Church as a symbol of that unity and charity, with which He would fain have all Christians be mentally joined and united together.

Sacrosancta oecumenica et generalis Tridentina synodus in spiritu sancto legitime congregata praesidentibus in ea eisdem sanctae sedis apostolicae legato et nuntiis etsi in eum finem non absque peculiari spiritus sancti ductu et gubernatione convenerit ut veram et antiquam de fide et sacramentis doctrinam exponeret et ut haeresibus omnibus et aliis gravissimis incommodis quibus dei ecclesia misere nunc exagitatur et in multas ac varias partes scinditur remedium afferret hoc praesertim iam inde a principio in votis habuit ut stirpitus convelleret zizania execrabilium errorum et schismatum quae inimicus homo his nostris calamitosis temporibus in doctrina fidei usu et cultu sacrosanctae eucharistiae superseminavit quam alioqui salvator noster in ecclesia sua tanquam symbolum reliquit eius unitatis et charitatis qua christianos omnes inter se coniunctos et copulatos esse voluit.
Wherefore, this sacred and holy Synod delivering here, on this venerable and divine sacrament of the Eucharist, that sound and genuine doctrine, which the Catholic Church,-instructed by our Lord Jesus Christ Himself, and by His apostles, and taught by the Holy Ghost, who day by day brings to her mind all truth, has always retained, and will preserve even to the end of the world, forbids all the faithful of Christ, to presume to believe, teach, or preach henceforth concerning the holy Eucharist, otherwise than as is explained and defined in this present decree.

Itaque eadem sacrosancta synodus sanam et synceram illam de venerabili hoc et divino eucharistiae sacramento doctrinam tradens quam semper catholica ecclesia ab ipso Iesu christo domino nostro et eius apostolis erudita atque a spiritu sancto illi omnem veritatem in dies suggerente edocta retinuit et ad finem usque saeculi conservabit omnibus christifidelibus interdicit ne posthac de sanctissima eucharistia aliter credere docere aut praedicare audeant quam ut est hoc praesenti decreto explicatum atque definitum.

 

 

 

 

 

 

CHAPTER I.
On the real presence of our Lord Jesus Christ in the most holy sacrament of the Eucharist.

Cap. 1. De reali praesentia domini nostril Iesu Christi in sanctissimo eucharistiae sacramento

 

 

 

 

 

 
In the first place, the holy Synod teaches, and openly and simply professes, that, in the august sacrament of the holy Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the species of those sensible things. For neither are these things mutually repugnant,-that our Saviour Himself always sitteth at the right hand of the Father in heaven, according to the natural mode of existing, and that, nevertheless, He be, in many other places, sacramentally present to us in his own substance, by a manner of existing, which, though we can scarcely express it in words, yet can we, by the understanding illuminated by faith, conceive, and we ought most firmly to believe, to be possible unto God: for thus all our forefathers, as many as were in the true Church of Christ, who have treated of this most holy Sacrament, have most openly professed, that our Redeemer instituted this so admirable a sacrament at the last supper, when, after the blessing of the bread and wine, He testified, in express and clear words, that He gave them His own very Body, and His own Blood;

Principio docet sancta synodus et aperte ac simpliciter profitetur in almo sanctae eucharistiae sacramento post panis et vini consecrationem dominum nostrum Iesum christum verum deum atque hominem vere realiter ac substantialiter sub specie illarum rerum sensibilium contineri.

Neque enim haec inter se pugnant ut ipse salvator noster semper ad dexteram patris in coelis assideat iuxta modum existendi naturalem et ut multis nihilominus aliis in locis sacramentaliter praesens sua substantia nobis adsit ea existendi ratione quam etsi verbis exprimere vix possumus possibilem tamen esse deo cogitatione per fidem illustrata assequi possumus et constantissime credere debemus.

Ita enim maiores omnes nostri quotquot in vera christi ecclesia fuerunt qui de sanctissimo hoc sacramento disseruerunt apertissime professi sunt hoc tam admirabile sacramentum in ultima coena redemptorem nostrum instituisse cum post panis vini que benedictionem se suum ipsius corpus illis praebere ac suum sanguinem disertis et perspicuis verbis testatus est.
words which,-recorded by the holy Evangelists, and afterwards repeated by Saint Paul, whereas they carry with them that proper and most manifest meaning in which they were understood by the Fathers,-it is indeed a crime the most unworthy that they should be wrested, by certain contentions and wicked men, to fictitious and imaginary tropes, whereby the verity of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and ground of truth, has detested, as satanical, these inventions devised by impious men; she recognising, with a mind ever grateful and unforgetting, this most excellent benefit of Christ.

Quae verba a sanctis evangelistis commemorata et a divo Paulo postea repetita cum propriam illam et apertissimam significationem prae se ferant secundum quam a patribus intellecta sunt indignissimum sane flagitium est ea a quibusdam contentiosis et pravis hominibus ad fictitios et imaginarios tropos quibus veritas carnis et sanguinis christi negatur contra universum ecclesiae sensum detorqueri quae tanquam columna et firmamentum veritatis haec ab impiis hominibus excogitata commenta velut sathanica detestata est grato semper et memore animo praestantissimum hoc christi beneficium agnoscens.
   

 

 

 

 

 

 

CHAPTER II.
On the reason of the Institution of this most holy Sacrament.

Cap. 2
De ratione institutionis huis sanctissimi sacramenti

 

 

 

 

 

 
Wherefore, our Saviour, when about to depart out of this world to the Father, instituted this Sacrament, in which He poured forth as it were the riches of His divine love towards man, making a remembrance of his wonderful works; and He commanded us, in the participation thereof, to venerate His memory, and to show forth his death until He come to judge the world. And He would also that this sacrament should be received as the spiritual food of souls, whereby may be fed and strengthened those who live with His life who said, He who eats me, the same also shall live by me; and as an antidote, whereby we may be freed from daily faults, and be preserved from mortal sins. He would, furthermore, have it be a pledge of our glory to come, and everlasting happiness, and thus be a symbol of that one body whereof He is the head, and to which He would fain have us as members be united by the closest bond of faith, hope, and charity, that we might all speak the same things, and there might be no schisms amongst us.

Ergo salvator noster discessurus ex hoc mundo ad patrem sacramentum hoc instituit in quo divitias divini sui erga homines amoris velut effudit memoriam faciens mirabilium suorum et in illius sumptione colere nos sui memoriam praecepit suam que annunciare mortem donec ipse ad iudicandum mundum veniat.

Sumi autem voluit sacramentum hoc tanquam spiritalem animarum cibum quo alantur et confortentur viventes vita illius qui dixit: qui manducat me et ipse vivet propter me et tanquam antidotum quo liberemur a culpis quotidianis et a peccatis mortalibus praeservemur.

Pignus praeterea id esse voluit futurae nostrae gloriae et perpetuae felicitatis adeo que symbolum unius illius corporis cuius ipse caput existit cui que nos tanquam membra arctissima fidei spei et charitatis connexione astrictos esse voluit ut idipsum omnes diceremus nec essent in nobis schismata.

 

 

 

 

 

 

 

 

CHAPTER III.
On the excellency of the most holy Eucharist over the rest of the Sacraments.

 

 

 

 

 

 

 
The most holy Eucharist has indeed this in common with the rest of the sacraments, that it is a symbol of a sacred thing, and is a visible form of an invisible grace; but there is found in the Eucharist this excellent and peculiar thing, that the other sacraments have then first the power of sanctifying when one uses them, whereas in the Eucharist, before being used, there is the Author Himself of sanctity.

Commune hoc quidem est sanctissimae eucharistiae cum caeteris sacramentis symbolum esse rei sacrae et invisibilis gratiae formam visibilem; verum illud in ea excellens et singulare reperitur quod reliqua sacramenta tunc primum sanctificandi vim habent cum quis illis utitur at in eucharistia ipse sanctitatis auctor ante usum est.
For the apostles had not as yet received the Eucharist from the hand of the Lord, when nevertheless Himself affirmed with truth that to be His own body which He presented (to them). And this faith has ever been in the Church of God, that, immediately after the consecration, the veritable Body of our Lord, and His veritable Blood, together with His soul and divinity, are under the species of bread and wine; but the Body indeed under the species of bread, and the Blood under the species of wine, by the force of the words; but the body itself under the species of wine, and the blood under the species of bread, and the soul under both, by the force of that natural connexion and concomitancy whereby the parts of Christ our Lord, who hath now risen from the dead, to die no more, are united together; and the divinity, furthermore, on account of the admirable hypostatical union thereof with His body and soul.

Nondum enim eucharistiam de manu domini apostoli susceperant cum vere tamen ipse affirmaret corpus suum esse quod praebebat; et semper haec fides in ecclesia dei fuit statim post consecrationem verum domini nostri corpus verum que eius sanguinem sub panis et vini specie una cum ipsius anima et divinitate existere sed corpus quidem sub specie panis et sanguinem sub vini specie ex vi verborum ipsum autem corpus sub specie vini et sanguinem sub specie panis animam que sub utraque vi naturalis illius connexionis et concomitantiae qua partes christi domini qui iam ex mortuis resurrexit non amplius moriturus inter se copulantur divinitatem porro propter admirabilem illam eius cum corpore et anima hypostaticam unionem.
Wherefore it is most true, that as much is contained under either species as under both; for Christ whole and entire is under the species of bread, and under any part whatsoever of that species; likewise the whole (Christ) is under the species of wine, and under the parts thereof. Quapropter verissimum est tantundem sub alterutra specie atque sub utraque contineri. Totus enim et integer christus sub panis specie et sub quavis ipsius speciei parte totus item sub vini specie et sub eius partibus existit.
   

 

 

 

 

 

 

CHAPTER IV.
On Transubstantiation

 

 

 

 

 

 

 
And because that Christ, our Redeemer, declared that which He offered under the species of bread to be truly His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation.

Quoniam autem christus redemptor noster corpus suum id quod sub specie panis offerebat vere esse dixit ideo persuasum semper in ecclesia dei fuit id que nunc denuo sancta haec synodus declarat per consecrationem panis et vini conversionem fieri totius substantiae panis in substantiam corporis christi domini nostri et totius substantiae vini in substantiam sanguinis eius.

Quae conversio convenienter et proprie a sancta catholica ecclesia transsubstantiatio est appellata.
   

 

 

 

 

 

 

CHAPTER V.
On the cult and veneration to be shown to this most holy Sacrament.

 

 

 

 

 

 

 
Wherefore, there is no room left for doubt, that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament. For not therefore is it the less to be adored on this account, that it was instituted by Christ, the Lord, in order to be received: Nullus itaque dubitandi locus relinquitur quin omnes christifideles pro more in catholica ecclesia semper recepto latriae cultum qui vero deo debetur huic sanctissimo sacramento in veneratione exhibeant. Neque enim ideo minus est adorandum quod fuerit a christo domino ut sumatur institutum.
for we believe that same God to be present therein, of whom the eternal Father, when introducing him into the world, says; And let all the angels of God adore him; whom the Magi falling down, adored; who, in fine, as the Scripture testifies, was adored by the apostles in Galilee.

Nam illum eundem deum praesentem in eo adesse credimus quem pater aeternus introducens in orbem terrarum dicit: et adorent eum omnes angeli dei quem magi procidentes adoraverunt quem denique in Galilea ab apostolis adoratum fuisse scriptura testatur.
The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this sublime and venerable sacrament be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it be borne reverently and with honour in processions through the streets, and public places. Declarat praeterea sancta synodus pie et religiose admodum in dei ecclesiam inductum fuisse hunc morem ut singulis annis peculiari quodam et festo die praecelsum hoc et venerabile sacramentum singulari veneratione ac solemnitate celebraretur ut que in processionibus reverenter et honorifice illud per vias et loca publica circunferretur.
For it is most just that there be certain appointed holy days, whereon all Christians may, with a special and unusual demonstration, testify that their minds are grateful and thankful to their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of His death are represented. And so indeed did it behove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendour, and in the midst of so great joy of the universal Church, may either pine away weakened and broken; or, touched with shame and confounded, at length repent.

Aequissimum est enim sacros aliquos statutos esse dies cum christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem dominum et redemptorem pro tam ineffabili et plane divino beneficio quo mortis eius victoria et triumphus repraesentatur.

Ac sic quidem oportuit victricem veritatem de mendacio et haeresi triumphum agere ut eius adversarii in conspectu tanti splendoris et in tanta universae ecclesiae laetitia positi vel debilitati et fracti tabescant vel pudore affecti et confusi aliquando resipiscant.
   

 

 

 

 

 

 

CHAPTER VI.
On reserving the Sacrament of the sacred Eucharist, and bearing it to the Sick.

 

 

 

 

 

 

 
The custom of reserving the holy Eucharist in the sacrarium is so ancient, that even the age of the Council of Nicaea recognised that usage. Moreover, as to carrying the sacred Eucharist itself to the sick, and carefully reserving it for this purpose in churches, besides that it is exceedingly conformable to equity and reason, it is also found enjoined in numerous councils, and is a very ancient observance of the Catholic Church. Wherefore, this holy Synod ordains, that this salutary and necessary custom is to be by all means retained.

Consuetudo asservandi in sacrario sanctam eucharistiam adeo antiqua est ut eam saeculum etiam Niceni concilii agnoverit. Porro deferri ipsam sacram eucharistiam ad infirmos et in hunc usum diligenter in ecclesiis conservari praeterquam quod cum summa aequitate et ratione coniunctum est tum multis in conciliis praeceptum invenitur et vetustissimo catholicae ecclesiae more est observatum. Quare sancta haec synodus retinendum omnino salutarem hunc et necessarium morem statuit.
   

 

 

 

 

 

 

CHAPTER VII.
On the preparation to be given that one may worthily receive the sacred Eucharist.

 

 

 

 

 

 

 
If it is not appropriate for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror; He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle; Let a man prove himself.

Si non decet ad sacras ullas functiones quempiam accedere nisi sancte certe quo magis sanctitas et divinitas coelestis huius sacramenti viro christiano comperta est eo diligentius cavere ille debet ne absque magna reverentia et sanctitate ad id percipiendum accedat praesertim cum illa plena formidinis verba apud apostolum legamus: qui manducat et bibit indigne iudicium sibi manducat et bibit non diiudicans corpus domini. Quare communicare volenti revocandum est in memoriam eius praeceptum: probet autem se ipsum homo
Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself  of mortal sin, however  contrite he may seem to himself, ought to approach to the sacred Eucharist without previous sacramental confession. Ecclesiastica autem consuetudo declarat eam probationem necessariam esse ut nullus sibi conscius peccati mortalis quantumvis sibi contritus videatur absque praemissa sacramentali confessione ad sacram eucharistiam accedere debeat.
This the holy Synod hath decreed is to be invariably observed by all Christians, even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible. Quod a christianis omnibus etiam ab iis sacerdotibus quibus ex officio incubuerit celebrare haec sancta synodus perpetuo servandum esse decrevit modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque praevia confessione celebraverit quam primum confiteatur.
   

 

 

 

 

 

 

CHAPTER VIII.
On the use of this admirable Sacrament.

 

 

 

 

 

 

 
Now as to the use of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it.For they have taught that Quoad usum autem recte et sapienter patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt

some receive it sacramentally only, namely sinners:

others spiritually only, namely those who eating in desire that heavenly bread which is set before them, are, by a lively faith which works by charity, sensing it by means of its fruit and usefulness :

whereas the third (class) receive it both sacramentally and spiritually, and these are they who so prove and prepare themselves beforehand, as to approach to this divine table clothed with the wedding garment.

sacramentaliter duntaxat id sumere ut peccatores;

alios tantum spiritualiter illos nimirum qui voto propositum illum coelestem panem edentes fide viva quae per dilectionem operatur fructum eius et utilitatem sentiunt;

 tertios porro sacramentaliter simul et spiritaliter ii autem sunt qui ita se prius probant et instruunt ut vestem nuptialem induti ad divinam hanc mensam accedant.
Now as to the reception of the sacrament, it was always the custom in the Church of God, that laymen should receive the communion from priests; but that priests when celebrating should communicate themselves; which custom, as coming down from an apostolical tradition, ought with justice and reason to be retained. In sacramentali autem sumptione semper in ecclesia dei mos fuit ut laici a sacerdotibus communionem acciperent sacerdotes autem celebrantes se ipsos communicarent; qui mos tanquam ex traditione apostolica descendens iure ac merito retineri debet.
 And finally this holy Synod with true fatherly affection admonishes, exhorts, begs, and beseeches, through the bowels of the mercy of our God, that all and each of those who bear the Christian name would now at length agree and be of one mind in this sign of unity, in this bond of charity, in this symbol of concord; and that mindful of the so great majesty, and the so  exceeding love of our Lord Jesus Christ, who gave His own beloved soul as the price of our salvation, and gave us His own flesh to eat, they would believe and venerate these sacred mysteries of His body and blood with such constancy and firmness of faith, with such devotion of soul, with such piety and worship as to be able frequently to receive that supersubstantial bread, and that it may be to them truly the life of the soul, and the perpetual health of their mind; that being invigorated by the strength thereof, they may, after the journeying of this miserable pilgrimage, be able to arrive at their heavenly country, there to eat, without any veil, that same bread of angels which they now eat under the sacred veils.

 

Demum vero paterno affectu admonet sancta synodus hortatur rogat et obsecrat per viscera misericordiae dei nostri ut omnes et singuli qui christiano nomine censentur in hoc unitatis signo in hoc vinculo charitatis in hoc concordiae symbolo iam tandem aliquando conveniant et concordent memores que tantae maiestatis et tam eximii amoris Iesu christi domini nostri qui dilectam animam suam in nostrae salutis precium et carnem suam nobis dedit ad manducandum haec sacra mysteria corporis et sanguinis eius ea fidei constantia et firmitate ea animi devotione ea pietate et cultu credant et venerentur ut panem illum supersubstantialem frequenter suscipere possint et is vere eis sit animae vita et perpetua sanitas mentis cuius vigore confortati ex huius miserae peregrinationis itinere ad coelestem patriam pervenire valeant eundem panem angelorum quem modo sub sacris velaminibus edunt absque ullo velamine manducaturi.
But forasmuch as it is not enough 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 recognised,-may now also understand what are the heresies which they ought to guard against and avoid.

Quoniam autem non est satis veritatem dicere nisi et detegantur et refellantur errores placuit sanctae synodo hos canones subiungere ut omnes iam agnita doctrina catholica intelligant quoque quae ab illis hereses caveri vitari que debeant.
   
   

 

 

 

 

 

 

ON THE MOST HOLY SACRAMENT
of THE EUCHARIST

 

 

 

 

 

 

 
CANON I.-If any one denies 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 says that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

Si quis negaverit in sanctissimo eucharistiae sacramento contineri vere realiter et substantialiter corpus et sanguinem una cum anima et divinitate domini nostri Iesu christi ac proinde totum christum sed dixerit tantummodo esse in eo ut in signo vel figura aut virtute: a(nathema) s(it).
CANON lI.-If any one says 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 denies 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 Church most aptly calls Transubstantiation; let him be anathema.

Si quis dixerit in sacrosancto eucharistiae sacramento remanere substantiam panis et vini una cum corpore et sanguine domini nostri Iesu christi negaverit que mirabilem illam et singularem conversionem totius substantiae panis in corpus et totius substantiae vini in sanguinem manentibus dumtaxat speciebus panis et vini quam quidem conversionem catholica ecclesia aptissime transsubstantiatione appellat: a(nathema) s(it).
CANON III.-If any one denies 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.

Si quis negaverit in venerabili sacramento eucharistiae sub unaquaque specie et sub singulis cuiusque speciei partibus separatione facta totum christum contineri: a(nathema) s(it).
CANON IV.-If any one says 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.

Si quis dixerit peracta consecratione in admirabili eucharistiae 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 quae post communionem reservantur vel supersunt non remanere verum corpus domini: a(nathema) s(it).
CANON V.-If any one says 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.

Si quis dixerit vel praecipuum fructum sanctissimae eucharistiae esse remissionem peccatorum vel ex ea non alios effectus provenire: a(nathema) s(it).
CANON VI.-If any one says 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 processions, according 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 idolators; let him be anathema.

Si quis dixerit in sancto eucharistiae sacramento christum unigenitum dei filium non esse cultu latriae etiam externo adorandum atque ideo nec festiva peculiari celebritate venerandum neque in processionibus secundum laudabilem et universalem ecclesiae sanctae ritum et consuetudinem solemniter circumgestandum vel non publice ut adoretur populo proponendum et eius adoratores esse idolatras: a(nathema) s(it).
CANON VII.-If any one says 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 honour to the sick; let him be anathema.

Si quis dixerit non licere sacram eucharistiam in sacrario reservari sed statim post consecrationem astantibus necessario distribuendam aut non licere ut illa ad infirmos honorifice deferatur: a(nathema) s(it).
CANON VIII.-lf any one says that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.

Si quis dixerit christum in eucharistiae exhibitum spiritualiter tantum manducari et non etiam sacramentaliter ac realiter: a(nathema) s(it).
CANON IX.-If any one denies 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.

Si quis negaverit omnes et singulos christifideles utriusque sexus cum ad annos discretionis pervenerint teneri singulis annis saltem in paschate ad communicandum iuxta praeceptum sanctae matris ecclesiae: a(nathema) s(it).
CANON X.-If any one says that it is not lawful for the celebrating priest to communicate himself; let him be anathema.

Si quis dixerit non licere sacerdoti celebranti se ipsum communicare: a(nathema) s(it).
CANON XI.-If any one says that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him 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.

Si quis dixerit solam fidem esse sufficientem praeparationem ad sumendum sanctissimae eucharistiae sacramentum: a(nathema) s(it). Et ne tantum sacramentum indigne atque ideo in mortem et condemnationem sumatur statuit et declarat ipsa sancta synodus illis quos conscientia peccati mortalis gravat quantumcunque etiam se contritos existiment habita copia confessoris necessario praemittendam esse confessionem sacramentalem. Si quis autem contrarium docere praedicare vel pertinaciter asserere seu etiam publice disputando defendere praesumpserit eo ipso excommunicatus existat.
   
SESSION_23  

 

 

 

 

SESSION TWENTY-THREE
On The Sacrament of Orders and Seminaries

 

 

 

 

 
   
   

 

 

 

 

 

 

CANON 18
[On the Institution of Seminaries]

 

 

 

 

 

 

 

 

  
Wereas the age of youth, unless it be rightly trained, is prone to follow after the pleasures of the world; and unless it be formed, from its tender years, unto piety and religion, before habits of vice have taken possession of the whole man, it never will perfectly, and without the greatest, and well-nigh special, help of Almighty God, persevere in ecclesiastical discipline; the holy Synod ordains, that all cathedral, metropolitan, and other churches greater than these, shall be bound, each according to its means and the extent of the diocese, to maintain, to educate religiously, and to train in ecclesiastical discipline, a certain number of youths of their city and diocese, or, if that number cannot be met with there, of that province, in a college to be chosen by the bishop for this purpose near the said churches, or in some other suitable place.

Cum adolescentium aetas nisi recte instituatur prona sit ad mundi voluptates sequendas et nisi a teneris annis ad pietatem et religionem informetur antequam vitiorum habitus totos homines possideat numquam perfecte ac sine maximo ac singulari propemodum dei omnipotentis auxilio in disciplina ecclesiastica perseveret: sancta synodus statuit ut singulae cathedrales metropolitanae atque his maiores ecclesiae pro modo facultatum et dioecesis amplitudine certum puerorum ipsius civitatis et dioecesis vel eius provinciae si ibi non reperiantur numerum in collegio ad hoc prope ipsas ecclesias vel alio in loco convenienti ab episcopo eligendo alere ac religiose educare et ecclesiasticis disciplinis instituere teneantur.
Into this college shall be received such as are at least twelve years old, born in  lawful wedlock, and who know how to read and write competently, and whose character and inclination afford a hope that they will always serve in the ecclesiastical ministry.

In hoc vero collegio recipiantur qui ad minimum duodecim annos et ex legitimo matrimonio nati sint ac legere et scribere competenter noverint et quorum indoles et voluntas spem afferat eos ecclesiasticis ministeriis perpetuo inservituros.
And It wishes that the children of the poor be principally selected; though It does not however exclude those of the more wealthy, provided they be maintained at their own expense, and manifest a desire of serving God and the Church.

Pauperum autem filios praecipue eligi vult nec tamen ditiorum excludit modo suo sumptu alantur et studium prae se ferant deo et ecclesiae inserviendi.
The bishop, having divided these youths into as many classes as he shall think fit, according to their number, age, and progress in ecclesiastical discipline, shall, when it seems to him expedient, assign some of them to the ministry of the churches, the others he shall keep in the college to be instructed; and shall supply the place of those who have been withdrawn, by others; that so this college may be a perpetual seminary of ministers of God.

Hos pueros episcopus in tot classes quot ei videbitur divisos iuxta eorum numerum aetatem ac in disciplina ecclesiastica progressum partim cum ei opportunum videbitur ecclesiarum ministerio addicet partim in collegio erudientos retinebit alios que in locum eductorum sufficiet ita ut hoc collegium dei ministrorum perpetuum seminarium sit.
And that the youths may be the more advantageously trained in the aforesaid ecclesiastical discipline, they shall always at once wear the tonsure and the clerical dress; they shall learn grammar, singing, ecclesiastical computation, and the other liberal arts; they shall be instructed in sacred Scripture; ecclesiastical works; the homilies of the saints; the manner of administering the sacraments, especially those things which shall seem adapted to enable them to hear confessions; and the forms of the rites and ceremonies.

Ut vero in eadem disciplina ecclesiastica commodius instituantur tonsura statim atque habitu clericali semper utentur grammatices cantus computi ecclesiastici aliarum que bonarum artium disciplinam discent; sacram scripturam libros ecclesiasticos homilias sanctorum atque sacramentorum tradendorum maxime quae ad confessiones audiendas videbuntur opportuna et rituum ac caeremoniarum formas ediscent.
The bishop shall take care that they be present every day at the sacrifice of the mass, and that they confess their sins at least once a month; and receive the body of our Lord Jesus Christ as the judgment of their confessor shall direct; and on festivals serve in the cathedral and other churches of the place.

Curet episcopus ut singulis diebus missae sacrificio intersint ac saltem singulis mensibus confiteantur peccata et iuxta confessoris iudicium sumant corpus domini nostri Iesu christi; cathedrali et aliis loci ecclesiis diebus festis inserviant.
All which, and other things advantageous and needful for this object, all bishops shall ordain-with the advice of two of the senior and most experienced canons chosen by himself-as the Holy Spirit shall suggest; and shall make it their care, by frequent visitations, that the same be always observed.

Quae omnia atque alia ad hanc rem opportuna et necessaria episcopi singuli cum consilio duorum canonicorum seniorum et graviorum quos ipsi elegerint prout spiritus sanctus suggesserit constituent ea que ut semper observentur saepius visitando operam dabunt.
The froward, and incorrigible, and the disseminators of evil morals, they shall punish sharply, even by expulsion if necessary; and, removing all hindrances, they shall carefully foster whatsoever appears to tend to preserve and advance so pious and holy an institution.

Dyscolos et incorrigibiles ac malorum morum seminatores acriter punient eos etiam si opus fuerit expellendo omnia que impedimenta auferentes quaecumque ad conservandum et augendum tam pium et sanctum institutum pertinere videbuntur diligenter curabunt.
And forasmuch as some certain revenues will be  necessary, for raising the building of the college, for paying their salaries to the teachers and servants, for the maintenance of the youths, and for other expenses; besides those funds which are, in some churches and places, set apart for training or maintaining youths, and which are to be hereby looked upon as applied to this seminary under the said charge of the bishop; the bishops as aforesaid, with the advice of two of the Chapter,--of whom one shall be chosen by the bishop, and the other by the Chapter itself, and also of two of the clergy of the city, the election of one of whom shall in like manner be with the bishop, and of the other with the clergy,--shall take a certain part or portion, out of the entire fruits of the episcopal revenue, and of the chapter, and of all dignities whatsoever, personates, offices, prebends, portions, abbies, and priories, of whatsoever order, even though Regular, or of whatsoever quality, or condition they may be, and of hospitals which are conferred under title or administration, pursuant to the constitution of the Council of Vienne, which begins Quia contingit; and of all benefices whatsoever, even those belonging to Regulars, even those which are under any right of patronage, even those that are exempted, that are of no diocese, or are annexed to other churches, monasteries, hospitals, or to any other pious places, even such as are exempted; as also of the revenues devoted to the fabrics of churches, and of other places, and likewise of all other ecclesiastical revenues and proceeds whatsoever, even those of other colleges;-in which, however, there are not actually seminaries of scholars, or of teachers, for promoting the common good of the Church; for the Synod wills that those places be exempted, except in regard of such revenues as may remain over and above the suitable support of the said seminaries;--or of bodies, or confraternities, which in some places are called schools, likewise of all monasteries, with the exception of the Mendicants; also of the tithes in any way belonging to laymen, out of which ecclesiastical subsidies are wont to be paid; and those belonging to the soldiers of any  military body, or order, the brethren of Saint John of Jerusalem alone excepted; and they shall apply to, and incorporate with, the said college this portion so deducted, as also a certain number of simple benefices, of whatsoever quality and dignity they may be, or even prestimonies, or prestimonial portions as they are called, even before they fall vacant, without prejudice however to the divine service, or to those who hold them.

Et quia ad collegii fabricam instituendam et ad mercedem praeceptoribus et ministris solvendam et ad alendam iuventutem et ad alios sumptus certi reditus erunt necessarii ultra ea quae ad instituendos vel alendos pueros sunt in aliquibus ecclesiis et locis destinata quae eo ipso huic seminario sub eadem episcopi cura applicata censeantur: iidem episcopi cum consilio duorum de capitulo quorum alter ab episcopo alter ab ipso capitulo eligatur item que duorum de clero civitatis quorum quidem alterius electio similiter ad episcopum alterius vero ad clerum pertineat: ex fructibus integris mensae episcopalis et capituli et quarumcumque dignitatum personatuum officiorum praebendarum portionum abbatiarum et prioratuum cuiuscumque ordinis etiam regularis aut qualitatis vel conditionis fuerint et hospitalium quae dantur in titulum vel administrationem iuxta constitutionem concilii Viennensis quae incipit quia contingit et beneficiorum quorumcumque etiam regularium etiam si iurispatronatus cuiuscumque fuerint etiam si exempta etiam si nullius dioecesis vel aliis ecclesiis monasteriis et hospitalibus et aliis quibusvis locis piis etiam exemptis annexa et ex fabricis ecclesiarum et aliorum locorum etiam ex quibuscumque aliis ecclesiasticis reditibus seu proventibus etiam aliorum collegiorum (in quibus tamen seminaria discentium) vel docentium ad commune ecclesiae bonum promovendum actu non habentur; haec enim exempta esse voluit praeterquam ratione redituum qui superflui essent ultra convenientem ipsorum seminariorum sustentationem) seu corporum vel confraternitatum quae in nonnullis locis scholae appellantur et omnium monasteriorum non tamen mendicantium etiam ex decimis quacumque ratione ad laicos ex quibus subsidia ecclesiastica solvi solent et milites cuiuscumque militiae aut ordinis pertinentibus (fratribus sancti Ioannis Hierosolymitani dumtaxat exceptis): partem aliquam vel portionem detrahent et eam portionem sic detractam nec non beneficia aliquot simplicia cuiuscumque qualitatis et dignitatis fuerint vel etiam praestimonia vel praestimoniales portiones nuncupatas etiam ante vacationem sine cultus divini et illa obtinentium praeiudicio huic collegio applicabunt et incorporabunt.
And this shall have effect, even though the benefices be reserved or appropriated to other uses; nor shall this union and application of the said benefices be suspended, or in any way hindered, by any resignation thereof, but shall still in any case have effect, notwithstanding any way whatever in which they may be vacated, even be it in the Roman court, and notwithstanding any constitution whatsoever to the contrary.

Quod locum habeat etiamsi beneficia sint reservata vel affecta nec per resignationem ipsorum beneficiorum uniones et applicationes suspendi vel ullo modo impediri possint sed omnino quacumque vacatione etiamsi in curia effectum suum sortiantur et quacumque constitutione non obstante.
The bishop of the place shall, by ecclesiastical censures, and other legal means, even by calling in for this purpose, if he think fit, the help of the Secular arm, compel the possessors of benefices, dignities, personates, and of all and singular the above-named (revenues), to pay this portion not merely on their own account, but also on account of whatsoever pensions they may happen to have to pay to others, out of the said revenues,-keeping back however a sum equivalent to that which they have to pay on account of those pensions: notwithstanding as regards all and singular the above-mentioned premises, any privileges, exemptions-even such as might require a special derogation-any custom, even immemorial, or any appeal, and allegation, which might hinder the execution hereof.

Ad hanc autem portionem solvendam beneficiorum dignitatum personatuum et omnium et singulorum supra commemoratorum possessores non modo pro se sed pro pensionibus quas aliis forsan ex dictis fructibus solverent retinendo tamen pro rata quidquid pro dictis pensionibus illis erit solvendum ab episcopo loci per censuras ecclesiasticas et alia iuris remedia compellantur etiam vocato ad hoc si videbitur auxilio brachii saecularis; quibusvis quoad omnia et singula supradicta privilegiis exemptionibus etiam si specialem derogationem requirerent consuetudine etiam immemorabili et quavis appellatione et allegatione quae exsecutionem impediat non obstantibus.
But in case it should happen that, by means of the said unions being carried into effect, or from some other cause, the said seminary should be found to be wholly or in part endowed, then shall the portion, deducted as above from all benefices and incorporated by the bishop, be remitted, either wholly or in part, as the actual circumstances shall require.

Succedente vero casu quo per uniones effectum suum sortientes vel aliter seminarium ipsum in totum vel in partem dotatum reperiatur tunc portio ex singulis beneficiis ut supra detracta et incorporata ab episcopo prout res ipsa exegerit in totum vel pro parte remittatur.
But if the prelates of cathedrals, and of the other greater churches, should be negligent in erecting the said seminary, and in preserving the same, and refuse to pay their share; it will be the duty of the archbishop sharply to reprove the bishop, and to compel him to comply with all the matters aforesaid, and of the provincial Synod to reprove and  to compel in like manner the archbishop, and sedulously to provide that this holy and pious work be as soon as possible proceeded with, wherever it is possible.

Quodsi cathedralium et aliarum maiorum ecclesiarum praelati in hac seminarii erectione eius que conservatione negligentes fuerint ac suam portionem solvere detrectaverint: episcopum archiepiscopus archiepiscopum et superiores synodus provincialis acriter corripere eos que ad omnia supradicta cogere debeat et ut quamprimum hoc sanctum et pium opus ubicumque fieri poterit promoveatur studiose curabit.
The bishop shall annually receive the accounts of the revenues of the said seminary, in the presence of two deputies from the Chapter, and of the same number deputed from the clergy of the city.

Rationes autem redituum huius seminarii episcopus annis singulis accipiat praesentibus duobus a capitulo et totidem a clero civitatis deputatis.
Furthermore, in order that the teaching in schools of this nature may be provided for at less expense, the holy Synod ordains, that bishops, archbishops, primates, and other Ordinaries of places, shall constrain and compel, even by the substraction of their fruits, those who possess any dignities as professors of theology, and all others to whom is attached the office of lecturing, or of teaching, to teach those who are to be educated in the said schools, personally, if they be competent, otherwise by competent substitutes to be chosen by themselves, and to be approved of by the Ordinary.

Deinde ut cum minori impensa huiusmodi scholis instituendis provideatur statuit sancta synodus ut episcopi archiepiscopi primates et alii locorum ordinarii scholasterias obtinentes et alios quibus est lectionis vel doctrinae munus annexum ad docendum in ipsis scholis instituendos per se ipsos si idonei fuerint alioquin per idoneos substitutos ab eisdem scholasticis eligendos et ab ordinariis approbandos etiam per subtractionem fructuum cogant et compellant.
And if, in the judgment of the bishop, those chosen are not fit, they shall nominate another who is fit, without any appeal being allowed; but should they neglect to do this, the bishop himself shall depute one. And the aforesaid masters shall teach those things which the bishop shall judge expedient. And, henceforth, those offices, or dignities, which are called professorships of theology, shall not be conferred on any but doctors, or masters, or licentiates in divinity, or canon law, or on other competent persons, and such as can personally discharge that office; and any provision made otherwise shall be null and void: all privileges and customs whatsoever, even though immemorial, notwithstanding.

Quodsi iudicio episcopi digni non fuerint alium qui dignus sit nominent omni appellatione remota. Quodsi neglexerint episcopus ipse deputet. Docebunt autem praedicti quae videbuntur episcopo expedire. De cetero vero officia vel dignitates illae quae scholasteriae dicuntur non nisi doctoribus vel magistris aut licentiatis in sacra pagina aut in iure canonico et alias personis idoneis et qui per se ipsos id munus explere possint conferantur et aliter facta provisio nulla sit et invalida. Non obstantibus quibusvis privilegiis et consuetudinibus etiam immemorabilibus.
But if the churches in any province labour under so great poverty, as that a college cannot be established in certain (churches) thereof; the provincial Synod, or the metropolitan, aided by the two oldest suffragans, shall take care to establish one or more colleges, as shall be judged expedient, in the metropolitan, or in some other more convenient church of the province, out of the revenues of two or more churches, in which singly a college cannot conveniently be established, and there shall the youths of those churches be educated.

Si vero in aliqua provincia ecclesiae tanta paupertate laborent ut collegium in aliquibus erigi non possit: synodus provincialis vel metropolitanus cum duobus antiquioribus suffraganeis in ecclesia metropolitana vel alia provinciae ecclesia commodiori unum aut plura collegia prout opportunum iudicabit ex fructibus duarum aut plurium ecclesiarum in quibus singulis collegium commode institui non potest erigenda curabit ubi pueri illarum ecclesiarum educentur.
But in churches which have extensive dioceses, the bishop may have one or more seminaries in the diocese, as to him shall seem expedient; which seminaries shall however be entirely dependent in all things on the one erected and established in the (episcopal) city.

In ecclesiis autem amplas dioeceses habentibus possit episcopus unum vel plura in dioecesi prout sibi opportunum videbitur habere seminaria quae tamen ab illo uno quod in civitate erectum et constitutum fuerit in omnibus dependeant.
Finally, if, either upon occasion of the said unions, or the taxation, or assignment, and incorporation of the above-named portions, or from some other cause, there should happen to arise any difficulty, by reason of which the institution, or maintenance of the said seminary may be hindered or disturbed, the bishop with the deputies as above, or the provincial Synod according to the custom of the country, shall have power, regard being had to the character of the churches and benefices, to regulate and order all and singular the matters which shall seem necessary and expedient for the happy advancement of the said seminary, even so as to modify or enlarge, if need be, the contents hereof.

Postremo si vel pro unionibus seu pro portionum taxatione vel assignatione et incorporatione aut qualibet alia ratione difficultatem aliquam oriri contigerit ob quam huius seminarii institutio vel conservatio impediretur aut perturbaretur: episcopus cum supra deputatis vel synodus provincialis pro regionis more pro ecclesiarum et beneficiorum qualitate etiam suprascripta si opus fuerit moderando et augendo: omnia et singula quae ad felicem huius seminarii profectum necessaria et opportuna videbuntur decernere ac providere valeat.
   
   
   

 

 

 

 

 

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