SESSION 14 on THE MOST HOLY SACRAMENTS of PENANCE and EXTREME UNCTION
Being the fourth under the Sovereign Pontiff, Julius III., celebrated on November 25, 1551.

DOCTRINE on the SACRAMENT of PENANCE

The sacred and holy, oecumenical and general Synod of Trent, -lawfully assembled in the Holy Ghost, the same Legate and Nuncios of the holy Apostolic See presiding therein, --although, in the decree concerning Justification, there has been, through a certain kind of necessity, on account of the affinity of the subjects, much discourse introduced touching the sacrament of Penance; nevertheless, so great, in these our days, is the multitude of various errors relative to this sacrament, that it will be of no small public utility to have given thereof a more exact and full definition, wherein, all errors having been, under the protection of the Holy Ghost, pointed out and extirpated, Catholic truth may be made clear and resplendent; which (Catholic truth) this holy Synod now sets before all Christians to be perpetually retained.

Sacrosancta oecumenica et generalis Tridentina synodus in spiritu sancto legitime congregata praesidentibus in ea eisdem sanctae sedis apostolicae legato et nuntiis quamvis in decreto de iustificatione multus fuerit de poenitentiae sacramento propter locorum cognationem necessaria quadam ratione sermo interpositus: tanta nihilominus circa illud nostra hac aetate diversorum errorum est multitudo ut non parum publicae utilitatis retulerit de eo exactiorem et pleniorem diffinitionem tradidisse in qua demonstratis et convulsis spiritus sancti praesidio universis erroribus catholica veritas perspicua et illustris fieret; quam nunc sancta haec synodus christianis omnibus perpetuo servandam proponit.

CHAPTER 1: On the necessity, and on the institution of the Sacrament of Penance.

If such, in all the regenerate, were their gratitude towards God, as that they constantly preserved the justice received in baptism by His bounty and grace; there would not have been need for another sacrament, besides that of baptism itself, to be instituted for the remission of sins But because God, rich in mercy, knows our frame, He hath bestowed a remedy of life even on  those who may, after baptism, have delivered themselves up to the servitude of sin and the power of the devil, --the sacrament to wit of Penance, by which the benefit of the death of Christ is applied to those who have fallen after baptism. Penitence was in deed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, even for those who begged to be washed by the sacrament of Baptism ; that so, their perverseness renounced and amended, they might, with a hatred of sin and a godly sorrow of mind, detest so great an offence of God. Wherefore the prophet says; Be converted and do penance for all your iniquities, and iniquity shall not be your ruin. The Lord also said; Except you do penance, you shall also likewise perish; and Peter, the prince of the apostoles, recommending penitence to sinners who were about to be initiated by baptism, said; Do penance, and be baptized every one you. Nevertheless, neither before the coming of Christ was penitence a sacrament, nor is it such, since His coming, to any previously to baptism. But the Lord then principally instituted the sacrament of penance, when, being raised from the dead, He breathed upon His disciples, saying Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. By which action so signal, and words so clear, the consent of all the Fathers has ever understood, that the power of forgiving and retaining sins was communicated to the apostles and their lawful successors, for the reconciling of the faithful who have fallen after baptism. And the Catholic Church with great reason repudiated and condemned as heretics, the Novatians, who of old obstinately denied that power of forgiving.

Si ea regeneratis omnibus gratitudo erga deum esset ut iustitiam in baptismo ipsius beneficio et gratia susceptam constanter tuerentur non fuisset opus aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum.Quoniam autem deus dives in misericordia cognovit figmentum nostrum illis etiam vitae remedium contulit qui sese postea in peccati servitutem et daemonis potestatem tradidissent sacramentum videlicet poenitentiae quo lapsis post baptismum beneficium mortis christi applicatur.

Fuit quidem poenitentia universis hominibus qui se mortali aliquo peccato inquinassent quovis tempore ad gratiam et iustitiam assequendam necessaria illis etiam qui baptismi sacramento ablui petivissent ut perversitate abiecta et emendata tantam dei offensionem cum peccati odio et pio animi dolore detestarentur.

Unde propheta ait: convertimini et agite poenitentiam ab omnibus iniquitatibus vestris et non erit vobis in ruinam iniquitas.

Dominus etiam dixit: nisi poenitentiam egeritis omnes similiter peribitis.

Et princeps apostolorum Petrus peccatoribus baptismo initiandis poenitentiam commendans dicebat: poenitentiam agite et baptizetur unus que vestrum.

Porro nec ante adventum christi poenitentia erat sacramentum nec est post adventum illius cuiquam ante baptismum.

Dominus autem sacramentum poenitentiae tunc praecipue instituit cum a mortuis excitatus insufflavit in discipulos suos dicens: accipite spiritum sanctum quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt.

Quo tam insigni facto et verbis tam perspicuis potestatem remittendi et retinendi peccata ad reconciliandos fideles post baptismum lapsos apostolis et eorum legitimis successoribus fuisse communicatam universorum patrum consensus semper intellexit et Novatianos remittendi potestatem olim pertinaciter negantes magna ratione ecclesia catholica tanquam haereticos explosit atque condemnavit.

 Wherefore, this holy Synod, approving of and re ceiving as most true this meaning of those words of our Lord, condemns the fanciful interpretations of those who, in opposition to the institution of this sacrament, falsely wrest those words to the power of preaching the word of God, and of an nouncing the Gospel of Christ.

Quare verissimum hunc illorum verborum domini sensum sancta haec synodus probans et recipiens damnat eorum commentitias interpretationes qui verba illa ad potestatem praedicandi verbum dei et christi evangelium annunciandi contra huiusmodi sacramenti institutionem falso detorquent.

CHAPTER 2: On the difference between the Sacrament of Penance and that of Baptism

For the rest, this sacrament is clearly seen to be different from baptism in many respects: for besides that it is very widely different indeed in matter and form, which constitute the essence of a sacrament, it is beyond doubt certain that the minister of baptism need not be a judge, seeing that the Church exercises judgment on no one who has not entered therein through the gate of baptism. For, what have I, saith the apostle, to do to judge them that are without? It is otherwise with those who are of the household of the faith, whom Christ our Lord has once, by the laver of baptism, made the members of His own body; for such, if they should afterwards have defiled themselves by any crime, He would no longer have them cleansed by a repetition of baptism--that being nowise lawful in the Catholic Church-but be placed as criminals before this tribunal; that, by the sentence of the priests, they might be freed, not once, but as often as, being penitent, they should, from their sins committed, flee thereunto. Furthermore, one is the fruit of baptism, and another that of penance. For, by baptism putting on Christ, we are made therein entirely a new creature, obtaining a full and entire remission of all sins: unto which newness and entireness, however, we are no ways able to arrive by the sacrament of Penance, without many tears and great labours on our parts, the divine justice demanding this; so that penance has justly been called by holy Fathers a laborious kind of baptism.

Caeterum hoc sacramentum multis rationibus a baptismo differre dignoscitur.

Nam praeterquam quod materia et forma quibus sacramenti essentia perficitur longissime dissidet constat certe baptismi ministrum iudicem esse non oportere cum ecclesia in neminem iudicium exerceat qui non prius in ipsam per baptismi ianuam fuerit ingressus.

Quid enim mihi (inquit apostolus) de iis qui foris sunt iudicare?

secus est de domesticis fidei quos christus dominus lavacro baptismi sui corporis membra semel effecit.

Nam hos si se postea crimine aliquo contaminaverint non iam repetito baptismo ablui (cum id in ecclesia catholica nulla ratione liceat) sed ante hoc tribunal tanquam reos sisti voluit ut per sacerdotum sententiam non semel sed quoties ab admissis peccatis ad ipsum poenitentes confugerent possent liberari.

Alius praeterea est baptismi et alius poenitentiae fructus.

Per baptismum enim christum induentes nova prorsus in illo efficimur creatura plenam et integram peccatorum omnium remissionem consequentes; ad quam tamen novitatem et integritatem per sacramentum poenitentiae sine magnis nostris fletibus et laboribus divina id exigente iustitia pervenire nequaquam possumus ut merito poenitentia laboriosus quidam baptismus a sanctis patribus dictis fuerit.

And this sacrament of Penance is, for those who have fallen after baptism, necessary unto salvation; as baptism itself is for those who have not as yet been regenerated.

Est autem hoc sacramentum poenitentiae lapsis post baptismum ad salutem necessarium ut nondum regeneratis ipse baptismus.

CHAPTER 3: On the parts, and on the fruit of this Sacrament.

The holy synod doth furthermore teach, that the form of the sacrament of penance, wherein its force principally consists, is placed in those words of the minister, I absolve thee, &c: to which words indeed certain prayers are, according to the custom of holy Church, laudably joined, which nevertheless by no means regard the essence of that form, neither are they necessary for the administration of the sacrament itself. But the acts of the penitent himself, to wit, contrition, confession and satisfaction, are as it were the matter of this sacrament.

Docet praeterea sancta synodus sacramenti poenitentiae formam in qua praecipue ipsius vis sita est in illis ministri verbis positam esse: ego te absolvo et cetera quibus de ecclesiae sanctae more preces quaedam laudabiliter adiunguntur ad ipsius tamen formae essentiam nequaquam spectant neque ad ipsius sacramenti administrationem sunt necessariae.

Sunt autem quasi materia huius sacramenti ipsius poenitentis actus, nempe contritio confessio et satisfactio.

Which acts, inasmuch as they are, by God's institution, required in the penitent for the integrity of the sacrament, and for the full and perfect remission of sins, are for this reason called the parts of penance. But the thing signified indeed and the effect of this sacrament, as far as regards its force and efficacy, is reconciliation with God, which sometimes, in persons who are pious and who receive this sacrament with devotion, is wont to be followed by peace and serenity of conscience, with exceeding consolation of spirit. The holy Synod, whilst delivering these things touching the parts and the effect of this sacrament, condemns at the same time the opinions of those who contend, that, the terrors which agitate the conscience, and faith, are the parts of penance.

Qui quatenus in poenitente ad integritatem sacramenti ad plenam que et perfectam peccatorum remissionem ex dei institutione requiruntur hac ratione poenitentiae partes dicuntur.

Sane vero res et effectus huius sacramenti quantum ad eius vim et efficaciam pertinet reconciliatio est cum deo quam interdum in viris piis et cum devotione hoc sacramentum percipientibus conscientiae pax ac serenitas cum vehementi spiritus consolatione consequi solet.

Haec de partibus et effectu huius sacramenti sancta synodus tradens simul eorum sententias damnat qui poenitentiae partes incussos conscientiae terrores et fidem esse contendunt.

CHAPTER 3: On Contrition.

Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future.  This movement of contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after baptism, it then at length prepares for the remissions of sins, when it is united with confidence in the divine mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. Wherefore the holy Synod declares, that this contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, agreeably to that saying; Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit. And assuredly he who has considered those cries of the saints; To thee only have I sinned, and have done evil before thee, I have laboured in my groaning, every night I will wash my bed, I will recount to thee all my years, in the bitterness of my soul, and others of this kind, will easily understand that they flowed from a certain vehement hatred of their past life, and from an exceeding detestation of sins. The Synod teaches moreover, that, although it sometimes happen that this contrition is perfect through charity, and reconciles man with God before this sacrament be actually received, the said reconciliation, nevertheless, is not to be ascribed to that contrition, independently of the desire of the sacrament which is included therein. And as to that imperfect contrition, which is called attrition, because that it is commonly conceived either from the consideration of the turpitude of sin, or from the fear of hell and of punishment, It declares that if, with the hope of pardon, it exclude the wish to sin, it not only does not make a man a hypocrite, and a greater sinner, but that it is even a gift of God, and an impulse of the Holy Ghost, --who does not indeed as yet dwell in the penitent, but only moves him, --whereby the penitent being assisted prepares a way for himself unto justice.

Contritio quae primum locum inter dictos poenitentis actus habet animi dolor ac detestatio est de peccato commisso cum proposito non peccandi de caetero.

Fuit autem quovis tempore ad impetrandam veniam peccatorum hic contritionis motus necessarius et in homine post baptismum lapso ita demum praeparat ad remissionem peccatorum si cum fiducia divinae misericordiae et voto praestandi reliqua coniunctus sit quae ad rite suscipiendum hoc sacramentum requiruntur.

Declarat igitur sancta synodus hanc contritionem non solum cessationem a peccato et vitae novae propositum et inchoationem sed veteris etiam odium continere iuxta illud: proiicite a vobis omnes iniquitates vestras in quibus praevaricati estis et facite vobis cor novum et spiritum novum.

Et certe qui illos sanctorum clamores consideraverit: tibi soli peccavi et malum coram te feci; laboravi in gemitu meo lavabo per singulas noctes lectum meum; recogitabo tibi omnes annos meos in amaritudine animae meae et alios huius generis facile intelliget eos ex vehementi quodam anteactae vitae odio et ingenti peccatorum detestatione manasse.

Docet praeterea etsi contritionem hanc aliquando charitate perfectam esse contigat hominem que deo reconciliare priusquam hoc sacramentum actu suscipiatur ipsam nihilominus reconciliationem ipsi contritioni sine sacramenti voto quod in illa includitur non esse adscribendam.

Illam vero contritionem imperfectam quae attritio dicitur quoniam vel ex turpitudinis peccati consideratione vel ex gehennae et poenarum metu communiter concipitur si voluntatem peccandi excludat cum spe veniae declarat non solum non facere hominem hypocritam et magis peccatorem verum etiam donum dei esse et spiritus sancti impulsum non adhuc quidem inhabitantis sed tantum moventis quo poenitens adiutus viam sibi ad iustitiam parat.

And although this (attrition) cannot of itself, without the sacrament of penance, conduct the sinner to justification, yet does it dispose him to obtain the grace of God in the sacrament of  Penance. For, smitten profitably with this fear, the Ninivites, at the preaching of Jonas, did fearful penance and obtained mercy from the Lord. Wherefore falsely do some calumniate Catholic writers, as if they had maintained that the sacrament of Penance confers grace without any good motion on the part of those who receive it: a thing which the Church of God never taught, or thought: and falsely also do they assert that contrition is extorted and forced, not free and voluntary.

Et quamvis sine sacramento poenitentiae per se ad iustificationem perducere peccatorem nequeat tamen eum ad dei gratiam in sacramento poenitentiae impetrandam disponit.

Hoc enim timore utiliter concussi Ninivitae ad Ionae praedicationem plenam terroribus poenitentiam egerunt et misericordiam a domino impetrarunt.

Quamobrem falso quidam calumniantur catholicos scriptores quasi tradiderint sacramentum poenitentiae absque bono motu suscipientium gratiam conferre quod nunquam ecclesia dei docuit neque sensit.

Sed et falso docent contritionem esse extortam et coactam non liberam et voluntariam.

CHAPTER 5: On Confession.

From the institution of the sacrament of Penance as already explained, the universal Church has always understood, that the entire confession of sins was also instituted by the Lord, and is of divine right necessary for all who have fallen after baptism; because that our Lord Jesus Christ, when about to ascend from earth to heaven, left priests His own vicars, as presidents and judges, unto whom all the mortal crimes, into which the faithful of Christ may have fallen, should be carried, in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or retention of sins. For it is manifest, that priests could not have exercised this judgment without knowledge of the cause; neither indeed could they have observed equity in enjoining punishments, if the said faithful should have declared their sins in general only, and not rather specifically, and one by one. Whence it is gathered that all the mortal sins, of which, after a diligent examination of themselves, they are conscious, must needs be by penitents enumerated in confession, even though those sins be most  hidden, and committed only against the two last precepts of the decalogue,--sins which sometimes wound the soul more grievously, and are more dangerous, than those which are committed outwardly. For venial sins, whereby we are not excluded from the grace of God, and into which we fall more frequently, although they be rightly and profitably, and without any presumption declared in confession, as the custom of pious persons demonstrates, yet may they be omitted without guilt, and be expiated by many other remedies. But, whereas all mortal sins, even those of thought, render men children of wrath, and enemies of God, it is necessary to seek also for the pardon of them all from God, with an open and modest confession.

Ex institutione sacramenti poenitentiae iam explicata universa ecclesia semper intellexit institutam etiam esse a domino integram peccatorum confessionem et omnibus post baptismum lapsis iure divino necessariam existere quia dominus noster Iesus christus e terris ascensurus ad coelos sacerdotes sui ipsius vicarios reliquit tanquam praesides et iudices ad quos omnia mortalia crimina deferantur in quae christi fideles ceciderint quo pro potestate clavium remissionis aut retentionis peccatorum sententiam pronuncient.

Constat enim sacerdotes iudicium hoc incognita causa exercere non potuisse nec aequitatem quidem illos in poenis iniungendis servare potuisse si in genere dumtaxat et non potius in specie ac sigillatim sua ipsi peccata declarassent.

Ex his colligitur oportere a poenitentibus omnia peccata mortalia quorum post diligentem sui discussionem conscientiam habent in confessione recenseri etiamsi occultissima illa sint et tantum adversus duo ultima decalogi praecepta commissa quae nonnunquam animum gravius sauciant et periculosiora sunt iis quae in manifesto admittuntur.

Nam venialia quibus a gratia dei non excludimur et in quae frequentius labimur quanquam recte et utiliter citra que omnem praesumptionem in confessione dicantur (quod piorum hominum usus demonstrat) taceri tamen citra culpam multis que aliis remediis expiari possunt.

Verum cum universa mortalia peccata etiam cogitationis homines irae filios et dei inimicos reddant necessum est omnium etiam veniam cum aperta et verecunda confessione a deo quaerere.

 Wherefore, while the faithful of Christ are careful to confess all the sins which occur to their memory, they without doubt lay them all bare before the mercy of God to be pardoned: whereas they who act otherwise, and knowingly keep back certain sins, such set nothing before the divine bounty to be forgiven through the priest: for if the sick be ashamed to show his wound to the physician, his medical art cures not that which it knows not of. We gather furthermore, that those circumstances which change the species of the sin are also to be explained in confession, because that, without them, the sins themselves are neither entirely set forth by the penitents, nor are they known clearly to the judges; and it cannot be that they can estimate rightly the grievousness of the crimes, and impose on the penitents, the punishment which ought to be inflicted, on account of them. Whence it is unreasonable to teach, that these circumstances have been invented by idle men; or, that one circumstance only is to be confessed, to wit, that one has sinned against a brother.

Itaque dum omnia quae memoriae occurrunt peccata christi fideles confiteri student procul dubio omnia misericordiae divinae ignoscenda exponunt.Qui vero secus faciunt et scienter aliqua retinent nihil divinae bonitati per sacerdotem remittendum proponunt.

Si enim erubescat aegrotus vulnus medico detegere quod ignorat medicina non curat.

Colligitur praeterea etiam eas circunstantias in confessione explicandas esse quae speciem peccati mutant quod sine illis peccata ipsa nec a poenitentibus integre exponantur nec iudicibus innotescant et fieri nequeat ut de gravitate criminum recte censere possint et poenam quam oportet pro illis poenitentibus imponere.

Unde alienum a ratione est docere circunstantias has ab hominibus ociosis excogitatas fuisse aut unam tantum circunstantiam confitendam esse nempe peccasse in fratrem.

But it is also impious to assert, that confession, enjoined to be made in this manner, is impossible, or to call it a slaughter-house of consciences: for it is certain, that in the Church nothing else is required of penitents, but that, after each has examined himself diligently, and searched all the folds and recesses of his conscience, he confess those sins by which he shall remember that he has mortally offended  his Lord and God: whilst the other sins, which do not occur to him after diligent thought, are understood to be included as a whole in that same confession; for which sins we confidently say with the prophet; From my secret sins cleanse me, O Lord. Now, the very difficulty of a confession like this, and the shame of making known one's sins, might indeed seem a grievous thing, were it not alleviated by the so many and so great advantages and consolations, which are most assuredly bestowed by absolution upon all who worthily approach to this sacrament.

Sed et impium est confessionem quae hac ratione fieri praecipitur impossibilem dicere aut carnificinam illam conscientiarum appellare; constat enim nihil aliud in ecclesia a poenitentibus exigi quam ut postquam quisque diligentius se excusserit et conscientiae suae sinus omnes et latebras exploraverit ea peccata confiteatur quibus se dominum et deum suum mortaliter offendisse meminerit; reliqua autem peccata quae diligenter cogitanti non occurrunt in universum eadem confessione inclusa esse intelliguntur; pro quibus fideliter cum propheta dicimus: ab occultis meis munda me domine.

Ipsa vero huiusmodi confessionis difficultas ac peccata detegendi verecundia gravis quidem videri posset nisi tot tantis que commodis et consolationibus levaretur quae omnibus digne ad hoc sacramentum accedentibus per absolutionem certissime conferuntur.

For the rest, as to the manner of confessing secretly to a priest alone, although Christ has not forbidden that a person may,--in punishment of his sins, and for his own humiliation, as well for an example to others as for the edification of the Church that has been scandalized,--confess his sins publicly, nevertheless this is not commanded by a divine precept; neither would it very prudent to enjoin by any human law, that sins, especially such as are secret, should be made known by a public confession. Wherefore, whereas the secret sacramental confession, which was in use from the beginning in holy Church, and is still also in use, has always been commended by the most holy and the most ancient Fathers with a great and unanimous consent, the vain calumny of those is manifestly refuted, who are not ashamed to teach, that confession is alien from the divine command, and is a human invention, and that it took its rise from the Fathers assembled in the Council of Lateran: for the Church did not, through the Council of Lateran, ordain that the faithful of Christ should confess,--a thing which it knew to be necessary, and to be instituted of divine right,--but that the precept of confession should be complied with, at least once a year, by all and each, when they have attained to years of discretion. Whence, throughout the whole Church, the salutary custom is, to the great benefit of the souls of the faithful, now observed, of confessing at that most sacred and most acceptable time of Lent,--a custom which this holy Synod most highly approves of and embraces, as pious and worthy of being retained.

Caeterum quoad modum confitendi secreto apud solum sacerdotem etsi christus non vetuerit quin aliquis in vindictam suorum scelerum et sui humiliationem cum ob aliorum exemplum tum ob ecclesiae offensae aedificationem delicta sua publice confiteri possit non est tamen hoc divino praecepto mandatum nec satis consulte humana aliqua lege praeciperetur ut delicta praesertim secreta publica essent confessione aperienda.

Unde cum a sanctissimis et antiquissimis patribus magno unanimi que consensu secreta confessio sacramentalis qua ab initio ecclesia sancta usa est et modo etiam utitur fuerit semper commendata manifeste refellitur inanis eorum calumnia qui eam a divino mandato alienam et inventum humanum esse atque a patribus in concilio Lateranensi congregatis initium habuisse docere non verentur; neque enim per Lateranense concilium ecclesia statuit ut christi fideles confiterentur quod iure divino necessarium et institutum esse intellexerat sed ut praeceptum confessionis saltem semel in anno ab omnibus et singulis cum ad annos discretionis pervenissent impleretur.

Unde iam in universa ecclesia cum ingenti animarum fidelium fructu observatur mos ille salutaris confitendi sacro illo et maxime acceptabili tempore quadragesimae quem morem haec sancta synodus maxime probat et amplectitur tanquam pium et meritum retinendum.

CHAPTER 6: On the ministry of this Sacrament, and on Absolution.

But, as regards the minister of this sacrament, the holy Synod declares all these doctrines to be false, and utterly alien from the truth of the Gospel, which perniciously extend the ministry of the keys to any others soever besides bishops and priests; imagining, contrary to the institution of this sacrament, that those words of our Lord, Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth shall be loosed also in heaven, and, Whose sins you shall forgive, they are forgiven the m, and whose sins you shall retain, they are retained,were in such wise addressed to all the faithful of Christ indifferently and indiscriminately, as that every one has the power of forgiving sins,-public sins to wit by rebuke, provided he that is rebuked shall acquiesce, and secret sins by a voluntary confession made to any individual whatsoever. It also teaches, that even priests, who are in mortal sin, exercise, through the virtue of the Holy Ghost which was bestowed in ordination, the office of forgiving sins, as the ministers of Christ; and that their sentiment is erroneous who contend that this power exists not in bad priests. But although the absolution of the priest is the dispensation of another's bounty, yet is it not a bare ministry only, whether of announcing the Gospel, or of declaring that sins are forgiven, but is after the manner of a judicial act, whereby sentence is pronounced by the priest as by a judge: and therefore the penitent ought not so to confide in his own personal faith, as to think that,--even though there be no contrition on his part, or no intention on the part of the priest of acting seriously and absolving truly,--he is nevertheless truly and in God's sight absolved, on account of his faith alone. For neither would  faith without penance bestow any remission of sins; nor would he be otherwise than most careless of his own salvation, who, knowing that a priest but absolved him in jest, should not care fully seek for another who would act in earnest.

Circa ministrum autem huius sacramenti declarat sancta synodus falsas esse et a veritate evangelii penitus alienas doctrinas omnes quae ad alios quosvis homines praeter episcopos et sacerdotes clavium ministerium perniciose extendunt putantes verba illa domini: quaecumque alligaveritis super terram erunt ligata et in coelo et quaecunque solveritis super terram erunt soluta et in coelo; et: quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt ad omnes christifideles indifferenter et promiscue contra institutionem huius sacramenti ita fuisse dicta ut quivis potestatem habeat remittendi peccata publica quidem per correptionem si correptus acquieverit secreta vero per spontaneam confessionem cuicunque factam.

Docet quoque etiam sacerdotes qui peccato mortali tenentur per virtutem spiritus sancti in ordinationem collatam tanquam christi ministros functionem remittendi peccata exercere eos que prave sentire qui in malis sacerdotibus hanc potestatem non esse contendunt.

Quamvis autem absolutio sacerdotis alieni beneficii sit dispensatio tamen non est solum nudum ministerium vel annunciandi evangelium vel declarandi remissa esse peccata sed ad instar actus iudicialis quo ab ipso velut a iudice sententia pronunciatur.

Atque ideo non debet poenitens adeo sibi de sua ipsius fide blandiri ut etiamsi nulla illi adsit contritio aut sacerdoti animus serio agendi et vere absolvendi desit putet tamen se propter suam solam fidem vere et coram deo esse absolutum.

Nec enim fides sine poenitentia remissionem ullam peccatorum praestaret nec is esset nisi salutis suae negligentissimus qui sacerdotem ioco se absolventem cognosceret et non alium serio agentem sedulo requireret.

CHAPTER 7: On the Reservation of Cases.

Wherefore, since the nature and order of a judgment require this, that sentence be passed only on those subject (to that judicature), it has ever been firmly held in the Church of God, and this Synod ratifies it as a thing most true, that the absolution, which a priest pronounces upon one over whom he has not either an ordinary or a deligated jurisdiction, ought to be of no weight whatever. And it hath seemed to our most holy Fathers to be of great importance to the discipline of the Christian people, that certain more atrocious and more heinous crimes should be absolved, not by all priests, but only by the highest priests: whence the Sovereign Pontiffs, in virtue of the supreme power delivered to them in the universal Church, were deservedly able to reserve, for their special judgment, certain more grievous cases of crimes. Neither is it to be doubted,--seeing that all things, that are from God, are well ordered-but that this same may be lawfully done by all bishops, each in his own diocese, unto edification, however, not unto destruction, in virtue of the authority, above (that of) other inferior priests, delivered to them over their subjects, especially as regards those crimes to which the censure of excommunication is annexed. But it is consonant to the divine authority, that this reservation of cases have effect, not merely in external polity, but also in God's sight. Nevertheless, for fear lest any may perish on this account, it has always been very piously observed in the said Church of God, that there be no reservation at the point  of death, and that therefore all priests may absolve all penitents whatsoever from every kind of sins and censures whatever: and as, save at that point of death, priests have no power in reserved cases, let this alone be their endeavour, to persuade penitents to repair to superior and lawful judges for the benefit of absolution.

Quoniam igitur natura et ratio iudicii illud exposcit ut sententia in subditos dumtaxat feratur persuasum semper in ecclesia dei fuit et verissimum esse synodus haec confirmat nullius momenti absolutionem eam esse debere quam sacerdos in eum profert in quem ordinariam aut subdelegatam non habet iurisdictionem.

Magnopere vero ad christiani populi disciplinam pertinere sanctissimis patribus nostris visum est ut atrociora quaedam et graviora crimina non a quibusvis sed a summis dumtaxat sacerdotibus absolverentur unde merito pontifices maximi pro suprema potestate sibi in ecclesia universa tradita causas aliquas criminum graviores suo potuerunt peculiari iudicio reservare.

Nec dubitandum est (quando omnia quae a deo sunt ordinata sunt) quin hoc idem episcopis omnibus in sua cuique dioecesi in aedificationem tamen non in destructionem) liceat pro illis in subditos tradita supra reliquos inferiores sacerdotes auctoritate praesertim quoad illa quibus excommunicationis censura annexa est.

Hanc autem delictorum reservationem consonum est divinae auctoritati non tantum in externa politia sed etiam coram deo vim habere.

Veruntamen pie admodum ne hac ipsa occasione aliquis pereat in eadem ecclesia dei custoditum semper fuit ut nulla sit reservatio in articulo mortis atque ideo omnes sacerdotes quoslibet poenitentes a quibusvis peccatis et censuris absolvere possunt; extra quem articulum sacerdotes cum nihil possint in casibus reservatis id unum poenitentibus persuadere nitantur ut ad superiores et legitimos iudices pro beneficio absolutionis accedant.

CHAPTER 8: On the necessity and on the fruit of Satisfaction.

Finally, as regards satisfaction,--which as it is, of all the parts of penance, that which has been at all times recommended to the Christian people by our Fathers, so is it the one especially which in our age is, under the loftiest pretext of piety, impugned by those who have an appearance of godliness, but have denied the power thereof,--the holy Synod declares, that it is wholly false, and alien from the word of God, that the guilt is never forgiven by the Lord, without the whole punishment also being therewith pardoned. For clear and illustrious examples are found in the sacred writings, whereby, besides by divine tradition, this error is refuted in the plainest manner possible. And truly the nature of divine justice seems to demand, that they, who through ignorance have sinned before baptism, be received into grace in one manner; and in another those who, after having been freed from the servitude of sin and of the devil, and after having received the gift of the Holy Ghost, have not feared, knowingly to violate the temple of God, and to grieve the Holy Spirit. And it beseems the divine clemency, that sins be not in such wise pardoned us without any sat is fac tion, as that, taking occasion therefrom, thinking sins less grievous, we, offering as it were an insult and an outrage to the Holy Ghost, should fall into more grievous sins, treasuring up wrath against the Jay of wrath. For, doubtless, these satisfactory punishments greatly recall from sin, and check as it were with a bridle, and make penitents more cautious and watchful for the future; they are also remedies for the remains  of sin, and, by acts of the opposite virtues, they remove the habits acquired by evil living. Neither indeed was there ever in the Church of God any way accounted surer to turn aside the impending chastisement of the Lord, than that men should, with true sorrow of mind, practise these works of penitence.

Demum quoad satisfactionem quae ex omnibus poenitentiae partibus quemadmodum a patribus nostris christiano populo fuit perpetuo tempore commendata ita una maxime nostra aetate summo pietatis praetextu impugnatur ab iis qui speciem pietatis habent virtutem autem eius abnegarunt sancta synodus declarat falsum omnino esse et a verbo dei alienum culpam a domino nunquam remitti quin universa etiam poena condonetur.

Perspicua enim et illustria in sacris litteris exempla reperiuntur quibus praeter divinam traditionem hic error quam manifestissime revincitur.

Sane et divinae iustitiae ratio exigere videtur ut aliter ab eo in gratiam recipiantur qui ante baptismum per ignorantiam deliquerint; aliter vero qui semel a peccati et daemonis servitute liberati et accepto spiritus sancti dono scientes templum dei violare et spiritum sanctum contristare non formidaverint.

Et divinam clementiam decet ne ita nobis absque ulla satisfactione peccata dimittantur ut occasione accepta peccata leviora putantes velut iniurii et contumeliosi spiritui sancto in graviora labamur thesaurizantes nobis iram in die irae.

Procul dubio enim magnopere a peccato revocant et quasi freno quodam cohercent hae satisfactoriae poenae cautiores que et vigilantiores in futurum poenitentes efficiunt; medentur quoque peccatorum reliquiis et vitiosos habitus male vivendo comparatos contrariis virtutum actionibus tollunt.

Neque vero securior ulla via in ecclesia dei unquam existimata fuit ad amovendam imminentem a domino poenam quam ut haec poenitentiae opera homines cum vero animi dolore frequentent.

Add to these things, that, whilst we thus, by making satisfaction, suffer for our sins, we are made conformable to Jesus Christ, who satisfied for our sins, from whom all our sufficiency is; having also thereby a most sure pledge, that if we suffer with him, we shall also be glorified with him. But neither is this satisfaction, which we discharge for our sins, so our own, as not to be through Jesus Christ. For we who can do nothing of ourselves, as of ourselves, can do all things, He cooperating, who strengthens us. Thus, man has not wherein to glory, but all our glorying is in Christ: in whom we live; in whom we merit; in whom we satisfy; bringing forth fruits worthy of penance, which from him have their efficacy; by him are offered to the Father; and through him are accepted by the Father. Therefore the priests of the Lord ought, as far as the Spirit and prudence shall suggest, to enjoin salutary and suitable satisfactions, according to the quality of the crimes and the ability of the penitent; lest, if haply they connive at sins, and deal too indulgently with penitents, by enjoining certain very light works for very grievous crimes, they be made partakers of other men 's sins. But let them have in view, that the satisfaction, which they impose, be not only for the preservation of a new life and a medicine of infirmity, but also for the avenging and punishing of past sins. For the ancient Fathers likewise both believe and teach, that the keys of the priests were given, not to loose only, but also to bind. But not therefore did they imagine that the sacrament of Penance is a tribunal of wrath or of punishments; even as no Catholic ever thought, by this kind of satisfactions on our parts, the efficacy of the merit and of the satisfaction of our Lord Jesus Christ is either obscured,  or in any way lessened: which when the innovators seek to understand, they in such wise maintain a new o be the est penance, as to take away the entire efficacy and use of satisfaction.

Accedit ad haec quod dum satisfaciendo patimur pro peccatis christo Iesu qui pro peccatis nostris satisfecit ex quo omnis nostra sufficientia est conformes efficimur certissimam quoque inde arrham habentes quod si compatimur et conglorificabimur.

Neque vero ita nostra est satisfactio haec quam pro peccatis nostris exsolvimus ut non sit per christum Iesum; nam qui ex nobis tanquam ex nobis nihil possumus eo cooperante qui nos confortat omnia possumus.

Ita non habet homo unde glorietur; sed omnis gloriatio nostra in christo est in quo vivimus in quo meremur in quo satisfacimus facientes fructus dignos poenitentiae qui ex illo vim habent ab illo offeruntur patri et per illum acceptantur a patre.

Debent ergo sacerdotes domini quantum spiritus et prudentia suggesserit pro qualitate criminum et poenitentium facultate salutares et convenientes satisfactiones iniungere ne si forte peccatis conniveant et indulgentius cum poenitentibus agant levissima quaedam opera pro gravissimis delictis iniungendo alienorum peccatorum participes efficiantur.

Habeant autem prae oculis ut satisfactio quam imponunt non sit tantum ad novae vitae custodiam et infirmitatis medicamentum sed etiam ad praeteritorum peccatorum vindictam et castigationem; nam claves sacerdotum non ad solvendam dumtaxat sed et ad ligandum concessas etiam antiqui patres et credunt et docent.

Nec propterea existimarunt sacramentum poenitentiae esse forum irae vel poenarum sicut nemo unquam catholicus sensit ex huiusmodi nostris satisfactionibus vim meriti et satisfactionis domini nostri Iesu christi vel obscurari vel aliqua ex parte imminui; quod dum novatores intelligere nolunt ita optimam poenitentiam novam vitam esse docent ut omnem satisfactionis vim et usum tollant.

CHAPTER 9: On Works of Satisfaction.

The Synod teaches furthermore, that so great is the liberality of the divine munificence, that we are able through Jesus Christ to make satisfaction to God the Father, not only by punishments voluntarily undertaken of ourselves for the punishment of sin, or by those imposed at the discretion of the priest according to the measure of our delinquency, but also, which is a very great proof of love, by the temporal scourges inflicted of God, and borne patiently by us.

Docet praeterea tantam esse divinae munificentiae largitatem ut non solum poenis sponte a nobis pro vindicando peccato susceptis aut sacerdotis arbitrio pro mensura delicti impositis sed etiam (quod maximum amoris argumentum est) temporalibus flagellis a deo inflictis et a nobis patienter toleratis apud deum patrem per christum Iesum satisfacere valeamus.

DOCTRINE on the SACRAMENT
of EXTREME UNCTION

It hath also seemed good to the holy Synod, to subjoin, to the preceding doctrine on penance, the following on the sacrament of Extreme Unction, which by the Fathers was regarded as being the completion, not only of penance, but also of the whole Christian life, which ought to be a perpetual penance. First, therefore, as regards its institution, It declares and teaches, that our most gracious Redeemer,--who would have his servants at all times provided with salutary remedies against all the weapons of all their enemies,--as, in the other sacraments, He prepared the greatest aids, whereby, during life, Christians may preserve themselves whole from every more grievous spiritual evil, so did He guard the close of life, by the sacrament of Extreme Unction, as with a most firm defence. For though our adversary seeks and seizes opportunities, all our life long, to be able in any way to devour our souls; yet is there no time wherein he strains more vehemently all the powers of his craft to ruin us utterly, and, if he can possibly, to make us fall even from trust in the mercy of God, than when he perceives the end of our life to be at hand.

Visum est autem sanctae synodo praecedenti doctrinae de poenitentia adiungere ea quae sequuntur de sacramento extremae unctionis quod non modo poenitentiae sed et totius christianae vitae quae perpetua poenitentia esse debet consummativum existimatum est a patribus.

Primum itaque circa illius institutionem declarat et docet quod clementissimus redemptor noster qui servis suis quovis tempore voluit de salutaribus remediis adversus omnia omnium hostium tela esse prospectum quemadmodum auxilia maxima in sacramentis aliis praeparavit quibus christiani conservare se integros dum viverent ab omni graviori spiritus incommodo possint ita extremae unctionis sacramento finem vitae tanquam firmissimo quodam praesidio munivit.

Nam etsi adversarius noster occasiones per omnem vitam quaerat et captet ut devorare animas nostras quoquo modo possit nullum tamen tempus est quo vehementius ille omnes suae versutiae nervos intendat ad perdendos nos penitus et a fiducia etiam si possit divinae misericordiae deturbandos quam cum impendere nobis exitum vitae prospicit.

CHAPTER 1: On the Institution of the Sacrament of Extreme Unction.

Now, this sacred unction of the sick was instituted by Christ our Lord, as truly and properly a sacrament of the new law, insinuated indeed in Mark, but recommended and promulgated to the faithful by James the Apostle, and brother of the Lord. Is any man, he saith, sick among you ? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick man; and the Lord shall raise him up; and if he be in sins, they shall be forgiven him. In which words, as the Church has learned from apostolic tradition, received from hand to hand, he teaches the matter, the form, the proper minister, and the effect of this salutary sacrament. For the Church has understood the matter thereof to be oil blessed by a bishop. For the unction very aptly represents the grace of the Holy Ghost with which the soul of the sick person is invisibly anointed; and furthermore that whose words, "By this unction," &c. are the form.

Instituta est autem sacra haec unctio infirmorum tanquam vere et proprie sacramentum novi testamenti a christo domino nostro apud Marcum quidem insinuatum per Iacobum autem apostolum ac domini fratrem fidelibus commendatum ac promulgatum.

Infirmatur (inquit) quis in vobis? inducat presbyteros ecclesiae et orent super eum ungentes eum oleo in nomine domini; et oratio fidei salvabit infirmum et alleviabit eum dominus et si in peccatis sit dimittentur ei.

Quibus verbis ut ex apostolica traditione per manus accepta ecclesia didicit docet materiam formam proprium ministrum et effectum huius salutaris sacramenti.

Intellexit enim ecclesia materiam esse oleum ab episcopo benedictum; nam unctio aptissime spiritus sancti gratiam qua invisibiliter anima aegrotantis inungitur repraesentat; formam deinde esse illa verba: per istam unctionem et c(etera).

CHAPTER 2: On the Effect of this Sacrament. 

[1] cleanses away sins, if there be any still to be expiated,

[2] as also the remains of sins;

delicta si qua sint adhuc expianda

ac peccati reliquias abstergit

[3] and raises up and strengthens the soul of the sick person, by exciting in him a great confidence in the divine mercy;

[4] whereby the sick being supported, bears more easily the inconveniences and pains of his sickness; and more readily resists the temptations of the devil who lies in wait for his heel;

[5] and at times obtains bodily health, when expedient for the welfare of the soul.

et aegroti animam alleviat et confirmat magnam in eo divinae misericordiae fiduciam excitando qua infirmus sublevatus et morbi incommoda ac labores levius fert et tentationibus daemonis calcaneo insidiantis facilius resistit et sanitatem corporis interdum ubi saluti animae expedierit consequitur.

Iam vero quod attinet ad praescriptionem eorum qui et suscipere et ministrare hoc sacramentum debent haud obscure fuit illud etiam in verbis praedictis traditum.

CHAPTER 3: On the Minister of this Sacrament, and on the time when it ought to be administered.

Nam et ostenditur illic proprios huius sacramenti ministros esse ecclesiae presbyteros quo nomine eo loco non aetate seniores aut primores in populo intelligendi veniunt sed aut episcopi aut sacerdotes ab ipsis rite ordinati per impositionem manuum presbyterii.

 Wherefore, they are on no account to be hearkened to, who, against so manifest and clear a sentence of the apostle James, teach, either that this unction is a human figment or is a rite received from the Fathers which neither has a command from God, nor a promise of grace: nor those who assert that it has already ceased, as though it were only to be referred to the grace of healing in the primitive church; nor those who say that the rite and usage which the holy Roman Church observes in the administration of this sacrament is repugnant to the sentiment of the apostle James, and that it is therefore to be changed  into some other: nor finally those who affirm that this Extreme Unction may without sin be contemned by the faithful : for all these things are most manifestly at variance with the perspicuous words of so great an apostle. Neither assuredly does the Roman Church, the mother and mistress of all other churches, observe aught in administering this unction,--as regards those things which constitute the substance of this sacrament,--but what blessed James has prescribed. Nor indeed can there be contempt of so great a sacrament without a heinous sin, and an injury to the Holy Ghost himself. These are the things which this holy oecumenical Synod professes and teaches and proposes to all the faithful of Christ, to be believed and held, touching the sacraments of Penance and Extreme Unction. And it delivers the following canons to be inviolably preserved; and condemns and anathematizes those who assert what is contrary thereto.

Quare nulla ratione audiendi sunt qui contra tam apertam et dilucidam apostoli Iacobi sententiam docent hanc unctionem vel figmentum esse humanum vel ritum a patribus acceptum nec mandatum dei nec promissionem gratiae habentem; et qui illam iam cessasse asserunt quasi ad gratiam curationum dumtaxat in primitiva ecclesia referenda esset; et qui dicunt ritum et usum quem sancta Romana ecclesia in huius sacramenti administratione observat Iacobi apostoli sententiae repugnare atque ideo in alium commutandum esse; et denique qui hanc extremam unctionem a fidelibus sine peccato contemni posse affirmant.

Haec enim omnia manifestissime pugnant cum perspicuis tanti apostoli verbis.

Nec profecto ecclesia Romana aliarum omnium mater et magistra aliud in hac administranda unctione (quantum ad ea quae huius sacramenti substantiam perficiunt) observat quam quod beatus Iacobus praescripsit.

Neque vero tanti sacramenti contemptus absque ingenti scelere et ipsius spiritus sancti iniuria esse posset.

Haec sunt quae de poenitentiae et extremae unctionis sacramentis sancta haec oecumenica synodus profitetur et docet atque omnibus christifidelibus credenda et tendenda proponit.

Sequentes autem canones inviolabiliter servandos esse tradit et asserentes contrarium perpetuo damnat et anathematizat.

CANONS on the MOST HOLY
SACRAMENT OF PENANCE

CANON I.--If any one saith, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema.

Si quis dixerit in catholica ecclesia poenitentiam non esse vere et proprie sacramentum pro fidelibus quoties post baptismum in peccata labuntur ipsi deo reconciliandis a christo domino nostro institutum: a(nathema) s(it).

CANON II.--If any one, confounding the sacraments, saith that baptism is itself the sacrament of Penance, as though these two Sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck; let him be anathema.

Si quis sacramenta confundens ipsum baptismum poenitentiae sacramentum esse dixerit quasi haec duo sacramento distincta non sint atque ideo poenitentiam non recte secundam post naufragium tabulam appellari: a(nathema) s(it).

CANON III.--If any one saith, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, are not to be understood of the power of forgiving and of retaining sins in the Sacrament of penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacra ment, to the power of preaching the gospel; let him be anathema.

Si quis dixerit verba illa domini salvatoris: accipite spiritum sanctum: quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt non esse intelligenda de potestate remittendi et retinendi peccata in sacramento poenitentiae sicut ecclesia catholica ab initio semper intellexit: detorserit autem contra institutionem huius sacramenti ad auctoritatem praedicandi evangelium: a(nathema) s(it).

 CANON IV.--If any one denieth, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of penance; or saith that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ; let him be anathema.

Si quis negaverit ad integra et perfectam peccatorum remissionem requiri tres actus in poenitente quasi materiam sacramenti poenitentiae videlicet contritionem confessionem et satisfactionem quae tres poenitentiae partes dicuntur; aut dixerit duas tantum esse poenitentiae partes terrores scilicet incussos conscientiae agnito peccato et fidem conceptam ex evangelio vel absolutione qua credit quis sibi per christum remissa peccata: a(nathema) s(it).

CANON V.--If any one saith, that the contrition which is acquired by means of the examination, collection, and detestation of sins,--whereby one thinks over his years in the bitterness of his soul, by pondering on the grievousness, the multitude, the filthiness of his sins, the loss of eternal blessedness, and the eternal damnation which he has incurred, having therewith the purpose of a better life,--is not a true and profitable sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; in fine, that this (contrition) is a forced and not free and voluntary sorrow; let him be anathema.

Si quis dixerit eam contritionem quae paratur per discussionem collectionem et detestationem peccatorum qua quis recogitat annos suos in amaritudine animae suae ponderando peccatorum suorum gravitatem multitudinem foeditatem amissionem aeternae beatitudinis et aeternae damnationis incursum cum proposito melioris vitae non esse verum et utilem dolorem nec praeparare ad gratiam sed facere hominem hypocritam et magis peccatorem; demum illam esse dolorem coactum et non liberum ac voluntarium: a(nathema) s(it).

CANON VI.--If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien from the institution and command of Christ, and is a human invention; let him be anathema.

Si quis negaverit confessionem sacramentalem vel institutam vel ad salutem necessariam esse iure divino; aut dixerit modum secrete confitendi soli sacerdoti quem ecclesia catholica ab initio semper observavit et observat alienum esse ab institutione et mandato christi et inventum esse humanum: a(nathema) s(it).

CANON VII.--If any one saith, that, in the sacrament of Penance, it is not necessary, of divine right, for the remission of sins, to confess all and singular the mortal sins which after due and diligent previous meditation are remembered, even those (mortal sins) which are secret, and those which are opposed to the two last commandments of the Decalogtie, as also the circumstances which change the species of a sin; but (saith) that such confession is only useful to instruct and console the penitent, and that it was of old only observed in order to impose a  canonical satisfaction; or saith that they, who strive to confess all their sins, wish to leave nothing to the divine mercy to pardon ; or, finally, that it is not lawful to confess venial sins ; let him be anathema.

Si quis dixerit in sacramento poenitentiae ad remissionem peccatorum necessarium non esse iure divino confiteri omnia et singula peccata mortalia quorum memoria cum debita et diligenti praemeditatione habeatur etiam occulta et quae sunt contra duo ultima decalogi praecepta et circunstantias quae peccati speciem mutant; sed eam confessionem tantum esse utilem ad erudiendum et consolandum poenitentem et olim observatam fuisse tantum ad satisfactionem canonicam imponendam; aut dixerit eos qui omnia peccata confiteri student nihil relinquere velle divinae misericordiae ignoscendum; aut demum non licere confiteri peccata venialia: a(nathema) s(it).

CANON VIII.--If any one saith, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran, and that, for this cause, the faithful of Christ are to be persuaded not to con fess during Lent; let him be anathema.

Si quis dixerit confessionem omnium peccatorum qualem ecclesia servat esse impossibilem et traditionem humanam a piis abolendam; aut ad eam non teneri omnes et singulos utriusque sexus christifideles iuxta magni consilii lateranensis constitutionem semel in anno et ob id suadendum es christifidelibus ut non confiteantur tempore quadragesimae: a(nathema) s(it).

CANON IX.--If any one saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or (even though) the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him; let him be anathema.

Si quis dixerit absolutionem sacramentalem sacerdotis non esse actum iudicialem sed nudum ministerium pronunciandi et declarandi remissa esse peccata confitenti modo tantum credat se esse absolutum aut sacerdos non serio sed ioco absolvat; aut dixerit non requiri confessionem poenitentis ut sacerdos ipsum absolvere possit: a(nathema) s(it).

CANON X.--If any one saith, that priests, who are in mortal sin, have not the power of binding and of loosing; or, that not priests alone are the ministers of absolution, but that, to all and each of the faithful of Christ is it said: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven; and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained; by virtue of which words every one is able to absolve from sins, to wit, from public sins by reproof only, provided he who is reproved yield thereto, and from secret sins by a voluntary confession; let him be anathema.

Si quis dixerit sacerdotes qui in peccato mortali sunt potestatem ligandi et solvendi non habere; aut non solos sacerdotes esse ministros absolutionis sed omnibus et singulis christifidelibus esse dictum: quaecumque ligaveritis super terram erunt ligata et in coelo et quaecumque solveritis super terram erunt soluta et in coelo; et: quorum remiseritis peccata remittuntur eis et quorum retinueritis retenta sunt quorum verborum virtute quilibet absolvere possit peccata publica quidem per correptionem duntaxat si correptus acquieverit secreta vero per spontaneam confessionem: a(nathema) s(it).

CANON XI.--If any one saith, that bishops have not the right of reserving cases to themselves, except as regards external polity, and that therefore the reservation of cases hinders not but that a priest may truly absolve from reserved cases; let him be anathema.

Si quis dixerit episcopos non habere ius reservandi sibi casus nisi quoad externam politiam atque ideo casuum reservationem non prohibere quominus sacerdos a reservatis vere absolvat: a(nathema) s(it).

 CANON XII.--If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend that Christ has satisfied for them; let him be anathema.

Si quis dixerit totam poenam simul cum culpa remitti semper a deo satisfactionem que poenitentium non esse aliam quam fidem qua apprehendunt christum pro eis satisfecisse: a(nathema) s(it).

CANON XIII.--If any one saith, that satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by Him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, almsdeeds, or by other works also of piety; and that, therefore, the best penance is merely a new life; let him be anathema.

Si quis dixerit pro peccatis quoad poenam temporalem minime deo per christi merita satisfieri poenis ab eo inflictis et patienter toleratis vel a sacerdote iniunctis sed neque sponte susceptis ut ieiuniis orationibus elemosynis vel aliis etiam pietatis operibus atque ideo optimam poenitentiam esse tantum novam vitam: a(nathema) s(it).

CANON XIV.--If any one saith, that the satisfaction, by which enitents redeem their sins through Jesus Christ, are not a worship of God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ; let him be anathema.

Si quis dixerit satisfactiones quibus poenitentes per christum Iesum peccata redimunt non esse cultus dei sed traditiones hominum doctrinam de gratia et verum dei cultum atque ipsum beneficium mortis christi obscurantes: a(nathema) s(it).

CANON XV.--If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.

Si quis dixerit claves ecclesiae esse datas tantum ad solvendum non etiam ad ligandum et propterea sacerdotes dum imponunt poenas confitentibus agere contra finem clavium et contra institutionem christi; et fictionem esse quod virtute clavium sublata poena aeterna poena temporalis plerunque exsolvenda remaneat: a(nathema) s(it).

CANONS on the SACRAMENT of
EXTREME UNCTION

CANON I.--If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed apostle James; but is only a rite received from the Fathers, or a human figment; let him be anathema.

Si quis dixerit extremam unctionem non esse vere et proprie sacramentum a christo domino nostro institutum et a beato Iacobo apostolo promulgatum sed ritum tantum acceptum a patribus aut figmentum humanum: a(nathema) s(it).

 CANON II.--If any one saith, that the sacred unction of the sick does not confer grace, nor remit sin, nor comfort(h) the sick; but that it has already ceased, as though it were of old only the grace of working Cures; let him be anathema.

Si quis dixerit sacram infirmorum unctionem non conferre gratiam nec remittere peccata nec alleviare infirmos sed iam cessasse quasi olim tantum fuerit gratia curationum: a(nathema) s(it).

CANON III.--If any one saith, that the rite and usage of Extreme Unction, which the holy Roman Church observes, is repugnant to the sentiment of the blessed apostle James, and that is therefore to be changed, and may, without sin, be contemned by Christians; let him be anathema.

Si quis dixerit extremae unctionis ritum et usum quem observat sancta Romana ecclesia repugnare sententiae beati Iacobi apostoli ideo que eum mutandum posse que a christianis absque peccato contemni: a(nathema) s(it).

CANON IV.--If any one saith, that the Presbyters of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests who have been ordained by a bishop, but the elders in each community, and that for this Cause a priest alone is not the proper minister of Extreme Unction; let him be anathema.

Si quis dixerit presbyteros ecclesiae quos beatus Iacobus adducendos esse ad infirmum inungendum hortatur non esse sacerdotes ab episcopo ordinatos sed aetate seniores in quavis communitate ob id que proprium extremae unctionis ministrum non esse solum sacerdotem: a(nathema) s(it).