I. Canones Et Decreta Dogmatica Concilii Tridentini (part 2 of 2)

reparatio, quam secundam post naufragium deperditæ gratiæ tabulam sancti patres apte nucuparunt; etenim pro iis, qui post baptismum in peccata labuntur, Christus Iesus sacramentum instituit poenitentiæ, cum dixit: Accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt. Unde docendum est, Christiani hominis poenitentiam post lapsum multo aliam esse a baptismali, eaque contineri non modo cessationem a peccatis, et eorum detestationem, aut cor contritum et humiliatum, verum etiam eorundem sacramentalem confessionem saltem in voto et suo tempore faciendam, et sacerdotalem absolutionem; itemque satisfactionem per jejunia, eleemosynas, orationes et alia pia spiritualis vitæ exercitia; non quidem pro poena æterna, quæ vel sacramento, vel sacramenti voto una cum culpa remittitur; sed pro poena temporali, quæ, ut sacræ litteræ docent, non tota semper, ut in baptismo fit, dimittitur illis, qui gratiæ Dei, quam acceperunt, ingrati, Spiritum Sanctum, contristaverunt, et templum Dei violare non sunt veriti. De qua Justification is of the fallen the reparation: which the holy Fathers have aptly called a second plank after the shipwreck of grace lost. For, on behalf of those who fall into sins after baptism, Christ Jesus instituted the sacrament of Penance, when he said, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained.¹⁶⁸ Whence it is to be taught, that the penitence of a Christian, after his fall, is very different from that at (his) baptism; and that therein are included not only a cessation from sins, and a detestation thereof, or, a contrite and humble heart,¹⁶⁹ but also the sacramental confession of the said sins,—at least in desire, and to be made in its season,—and sacerdotal absolution; and likewise satisfaction by fasts, alms, prayers, and the other pious exercises of a spiritual life; not indeed for the eternal punishment,—which is, together with the guilt, remitted, either by the sacrament, or by the desire of the sacrament,—but for the temporal punishment, which, as the sacred writings teach, is not always wholly remitted, as is done in baptism, to those who, ungrateful to the grace of God which they have received,

poenitentia scriptum est: Memor esto, unde excideris, age poenitentiam, et prima opera fac. Et iterum: quæ secundum Deum tristitia est, poenitentiam in salutem stabilem operatur. Et rursus: Poenitentiam agite, et facite fructus dignos poenitentiæ. have grieved the Holy Spirit,¹⁷⁰ and have not feared to violate the temple of God.¹⁷¹ Concerning which penitence it is written: Be mindful whence thou art fallen; do penance, and do the first works.¹⁷² And again: The sorrow that is according to God worketh penance steadfast unto salvation.¹⁷³ And again: Do penance, and bring forth fruits worthy of penance.¹⁷⁴ Caput XV. Chapter XV. Quolibet mortali peccato amitti gratiam sed non fidem. That, by every mortal sin, grace is lost, but not faith. Adversus etiam hominum quorundam callida ingenia, qui per dulces sermones et benedictiones seducunt corda innocentium, asserendum est, non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocumque alio mortali peccato, quamvis non amittatur fides, acceptam justificationis gratiam amitti; divinæ legis doctrinam defendendo, quæ a regno Dei non solum infideles excludit, sed et fideles quoque, fornicarios, adulteros, molles, masculorum concubitores, fures, avaros, ebriosos, maledicos, rapaces, ceterosque omnes, qui letalia committunt peccata, a quibus cum divinæ gratiæ In opposition also to the subtle wits of certain men, who, by pleasing speeches and good words, seduce the hearts, of the innocent,¹⁷⁵ it is to be maintained, that the received grace of Justification is lost, not only by infidelity whereby even faith itself is lost, but also by any other mortal sin whatever, though faith be not lost; thus defending the doctrine of the divine law, which excludes from the kingdom of God not only the unbelieving, but the faithful also [who are] fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners,¹⁷⁶ and all others who commit deadly sins; from which, with the

adiumento abstinere possunt, et pro quibus a Christi gratia separantur. help of divine grace, they can refrain, and on account of which they are separated from the grace of Christ. Caput XVI. Chapter XVI. De fructu justificationis, hoc est, de merito bonorum operum, deque ipsius meriti ratione. On the fruit of Justification, that is, on the merit of good works, and on the nature of that merit. Hac igitur ratione justificatis hominibus, sive acceptam gratiam perpetuo conservaverint, sive amissam recuperaverint, proponenda sunt apostoli verba: Abundate in omni opere bono, scientes, quod labor vester non est inanis in Domino; non enim injustus est Deus, ut obliviscatur operis vestri et dilectionis, quam ostendistis in nomine ipsius; et: Nolite amittere confidentiam vestram, quæ magnam habet remunerationem. Atque ideo bene operantibus usque in finem, et in Deo sperantibus proponenda est vita æterna, et tanquam gratia filiis Dei per Christum Iesum misericorditer promissa, et tanquam merces ex ipsius Dei promissione bonis ipsorum operibus et mentis fideliter reddenda. Hæc est enim illa corona justitiæ, quam post suum certamen et cursum repositam sibi esse aiebat apostolus, a justo Before men, therefore, who have been justified in this manner,—whether they have preserved uninterruptedly the grace received, or whether they have recovered it when lost,—are to be set the words of the Apostle: Abound in every good work, knowing that your labor is not in vain in the Lord;¹⁷⁷ for God is not unjust, that he should forget your work, and the love which you have shown in his name;¹⁷⁸ and, do not lose your confidence, which hath, a great reward.¹⁷⁹ And, for this cause, life eternal is to be proposed to those working well unto the end,¹⁸⁰ and hoping in God, both as a grace mercifully promised to the sons of God through Jesus Christ, and as a reward which is according to the promise of God himself, to be faithfully rendered to their good works and merits. For this is that crown of justice which the Apostle declared was, after his fight and course, laid up

judice sibi reddendam; non solum autem sibi, sed et omnibus, qui diligunt adventum ejus: cum enim ille ipse Christus Iesus, tanquam caput in membra et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat, quæ virtus bona eorum opera semper antecedit et comitatur et subsequitur, et sine qua nullo pacto Deo grata, et meritoria esse possent: nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quæ in Deo sunt facta, divinæ legi pro hujus vitæ statu satisfecisse, et vitam æternam suo etiam tempore (si tamen in gratia decesserint), consequendam, vere promeruisse censeantur, cum Christus, Salvator noster, dicat: Si (quis biberit ex aqua, quam ego dabo ei, non sitiet in æternum, sed fiet in eo fons aquæ salientis in vitam æternam for him, to be rendered to him by the just Judge, and not only to him, but also to all that love his coming.¹⁸¹ For, whereas Jesus Christ himself continually infuses his virtue into the said justified,—as the head into the members, and the vine into the branches,—and this virtue always precedes and accompanies and follows their good works, which without it could not in any wise be pleasing and meritorious before God,—we must believe that nothing further is wanting to the justified, to prevent their being accounted to have, by those very works which have been done in God, fully satisfied the divine law according to the state of this life, and to have truly merited eternal life, to be obtained also in its (due) time, if so be, however, that they depart in grace: seeing that Christ, our Saviour, saith: If any one shall drink of the water that I will give him, he shall not thirst forever; but it shall become in him, a fountain of water springing up unto life everlasting.¹⁸² Ita neque propria nostra justitia, tanquam ex nobis propria statuitur, neque ignoratur aut repudiatur justitia Dei; quæ enim justitia nostra dicitur, quia per eam nobis inhærentem justificamur, illa eadem Thus, neither is our own justice established as our own as from ourselves;¹⁸³ nor is the justice of God ignored or repudiated: for that justice which is called ours, because that we are justified from its being inherent in us, that same is (the justice) of

Dei est, quia a Deo nobis infunditur per Christi meritum. Neque vero illud omittendum est, quod licet bonis operibus in sacris litteris usque adeo tribuatur, ut etiam qui uni ex minimis suis potum aquæ frigidæ dederit, promittat Christus eum non esse sua mercede cariturum, et apostolus testetur, id quod in præsenti est momentaneum et leve tribulationis nostræ, supra modum in sublimitate æternum glorias pondus operari in nobis: absit tamen, ut Christianus homo in se ipso vel confidat vel glorietur, et non in Domino, cujus tanta est erga omnes homines bonitas, ut eorum velit esse merita, quæ sunt ipsius dona. Et quia in multis offendimus omnes, unusquisque, sicut misericordiam et bonitatem, ita severitatem et judicium ante oculos habere debet, neque se ipsum aliquis, etiam si nihil sibi conscius fuerit, judicare; quoniam omnis hominum vita non humano judido examinanda et judicanda est, sed Dei, qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium: et tunc laus erit unicuique a Deo, qui, ut scriptum God, because that it is infused into us of God, through the merit of Christ. Neither is this to be omitted,—that although, in the sacred writings, so much is attributed to good works, that Christ promises, that even he that shall give a drink of cold water to one of his least ones, shall not lose his reward;¹⁸⁴ and the Apostle testifies that, That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory;¹⁸⁵ nevertheless God forbid that a Christian should either trust or glory in himself, and not in the Lord, whose bounty towards all men is so great, that he will have the things which are his own gifts be their merits. And forasmuch as in many things we all offend,¹⁸⁶ each one ought to have before his eyes, as well the severity and judgment, as the mercy and goodness (of God); neither ought any one to judge himself, even though he be not conscious to himself of any thing;¹⁸⁷ because the whole life of man is to be examined and judged, not by the judgment of man, but of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, and then shall every man

est, reddet unicuique opera sua. have praise from God,¹⁸⁸ who, as it is written, will render to every man according to his works.¹⁸⁹ Post hanc catholicam de justificatione doctrinam, quam nisi quisque fideliter firmiterque receperit, justificari non poterit, placuit sanctæ synodo hos canones subjungere, ut omnes sciant, non solum quid tenere et sequi, sed etiam quid vitare et fugere debeant. After this Catholic doctrine on Justification, which whoso receiveth not faithfully and firmly can not be justified, it hath seemed good to the holy Synod to subjoin these canons, that all may know not only what they ought to hold and follow, but also what to avoid and shun. DE JUSTIFICATIONE. ON JUSTIFICATION. Canon I.—Si quis dixerit, hominem suis operibus, quæ vel per humanæ naturæ vires, vel per legis doctrinam fiant, absque divina per Iesum Christum gratia posse justificari coram Deo: anathema sit. CANON I.—If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ: let him be anathema. Canon II.—Si quis dixerit, ad hoc solum divinam gratiam per Christum Iesum dari, ut facilius homo juste vivere, ac vitam æternam promereri possit; quasi per liberum arbitrium sine gratia utrumque, sed ægre tamen et difficulter possit: anathema, sit. CANON II.—If any one saith, that the grace of God, through Jesus Christ, is given only for this, that man may be able more easily to live justly, and to merit eternal life, as if, by free-will without grace, he were able to do both, though hardly indeed and with difficulty: let him be anathema. Canon III.—Si quis dixerit, sine præveniente Spiritus Sancti inspiratione atque ejus adjutorio hominem credere, sperare, diligere, aut pænitere posse, sicut CANON III.—If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help, man can believe, hope, love, or be penitent as he

oportet, ut ei justificationis gratia conferatur: anathema sit. ought, so that the grace of Justification may be bestowed upon him: let him be anathema. Canon IV.—Si quis dixerit, liberum hominis arbitrium a Deo motum et excitatum nihil cooperari assentiendo Deo excitanti atque vocanti, quo ad obtinendam justificationis gratiam se disponat ac præparet; neque posse dissentire, si velit, sed veluti inanime quoddam nihil omnino agere, mereque passive se habere: anathema sit. CANON IV.—If any one saith, that man's free-will moved and excited by God, by assenting to God exciting and calling, nowise co-coperates towards disposing and preparing itself for obtaining the grace of Justification; that it can not refuse its consent, if it would, but that, as something inanimate, it does nothing whatever and is merely passive: let him be anathema. Canon V.—Si quis liberum hominis arbitrium post Adæ peccatum amissum et extinctum esse dixerit, aut rem esse de solo titulo, imo titulum sine re, figmentum denique a Satana invectum in ecclesiam: anathema sit. CANON V.—If any one saith, that, since Adam's sin, the free-will of man is lost and extinguished; or, that it is a thing with only a name, yea a name without a reality, a figment, in fine, introduced into the Church by Satan: let him be anathema. Canon VI.—Si quis dixerit, non esse in potestate hominis, vias suas malas facere, sed mala opera ita, ut bona, Deum operari, non permissive solum, sed etiam proprie et per se, adeo ut sit proprium ejus opus non minus proditio Iudæ, quam vocatio Pauli: anathema sit. CANON VI.—If any one saith, that it is not in man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively only, but properly, and of himself, in such wise that the treason of Judas is no less his own proper work than the vocation of Paul: let him be anathema. Canon VII.—Si quis dixerit, opera omnia, quæ ante justiftcationem fiunt, quacumque ratione CANON VII.—If any one saith, that all works done before Justification, in whatsoever way they be

facta sint, vere esse peccata, vel odium Dei mereri, aut, quanto vehementius quis nititur se disponere ad gratiam, tanto eum gravius peccare: anathema sit. done, are truly sins, or merit the hatred of God; or that the more earnestly one strives to dispose himself for grace, the more grievously he sins: let him be anathema. Canon VIII.—Si quis dixerit, gehennæ metum, per quem ad misericordiam Dei de peccatis dolendo confugimus vel a peccando abstinemus, peccatum esse, aut peccatores peiores facere: anathema sit. CANON VIII.—If any one saith, that the fear of hell,—whereby, by grieving for our sins, we flee unto the mercy of God, or refrain from sinning,—is a sin, or makes sinners worse: let him be anathema. Canon IX.—Si quis dixerit, sola fide impium justificari, ita ut intelligat nihil aliud requiri, quod ad justificationis gratiam consequendam cooperetur, et nulla ex parte necesse esse, eum suæ voluntatis motu præparari atque disponi: anathema sit. CANON IX.—If any one saith, that by faith alone the impious is justified, in such wise as to mean, that nothing else is required to cooperate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will: let him be anathema. Canon X.—Si quis dixerit, homines sine Christi justitia, per quam nobis meruit, justificari, aut per eam ipsam formaliter justos esse: anathema sit. CANON X.—If any one saith, that men are just without the justice of Christ, whereby he merited for us to be justified; or that it is by that justice itself that they are formally just: let him be anathema. Canon XI.—Si quis dixerit, homines justificari, vel sola imputatione justitiæ Christi, vel sola peccatorum remissione, exclusa gratia et caritate, quæ in cordibus eorum per Spiritum Sanctum diffundatur atque illis CANON XI.—If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost,¹⁹⁰

inhæreat; aut etiam gratiam, qua justificamur, esse tantum favorem Dei: anathema sit. and is inherent in them; or even that the grace, whereby we are justified, is only the favor of God: let him be anathema. Canon XII.—Si quis dixerit, fidem justificantem nihil aliud esse, quam fiduciam divinæ misericordiæ peccata remittentis propter Christum; vel eam fiduciam solam esse, qua justificamur: anathema sit. CANON XII.—If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ's sake; or, that this confidence alone is that whereby we are justified: let him be anathema. Canon XIII.—Si quis dixerit, omni homini ad remissionem peccatorum assequendam necessarium esse, ut credat certo, et absque ulla hæsitatione propriæ infirmitatis et indispositionis peccata sibi esse remissa: anathema sit. CANON XIII.—If any one saith, that it is necessary for every one, for the obtaining the remission of sins, that he believe for certain, and without any wavering arising from his own infirmity and indisposition, that his sins are forgiven him: let him be anathema. Canon XIV.—Si quis dixerit, hominem a peccatis absolvi ac justificari ex eo quod se absolvi ac justificari certo credat; aut neminem vero esse justificatum, nisi qui credat se esse justificatum, et hac sola fide absolutionem et justiftcationem perfici: anathema sit. CANON XIV.—If any one saith, that man is truly absolved from his sins and justified, because that he assuredly believed himself absolved and justified; or, that no one is truly justified but he who believes himself justified; and that, by this faith alone, absolution and justification are effected: let him be anathema. Canon XV.—Si quis dixerit, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero prædestinatorum: anathema sit. CANON XV.—If any one saith, that a man, who is born again and justified, is bound of faith to believe that he is assuredly in the number of the predestinate: let him be anathema. Canon XVI.—Si quis magnum CANON XVI.—If any one saith,

illud usque in finem perseverantiæ donum se certo habiturum absoluta et infallibili certitudine dixerit, nisi hoc ex speciali revelatione didicerit: anathema sit. that he will for certain, of an absolute and infallible certainty, have that great gift of perseverance unto the end,—unless he have learned this by special revelation: let him be anathema. Canon XVII.—Si quis justificationis gratiam non nisi prædestinatis ad vitam contingere dixerit, reliquos vero omnes, qui vocantur, vocari quidem, sed gratiam non accipere, utpote divina potestate prædestinatos ad malum: anathema sit. CANON XVII.—If any one saith, that the grace of Justification is only attained to by those who are predestined unto life; but that all others who are called, are called indeed, but receive not grace, as being, by the divine power, predestined unto evil: let him be anathema. Canon XVIII.—Si quis dixerit, Dei præcepta homini etiam justificato et sub gratia constitute esse ad observandum impossibilia: anathema sit. CANON XVIII.—If any one saith, that the commandments of God are, even for one that is justified and constituted in grace, impossible to keep: let him be anathema. Canon XIX.—Si quis dixerit, nihil præceptum esse in evangelio præter fidem, cetera esse indifferentia, neque præcepta, neque prohibita, sed libera; aut decem præcepta nihil pertinere ad Christianas: anathema sit. CANON XIX.—If any one saith, that nothing besides faith is commanded in the Gospel; that other things are indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians: let him be anathema. Canon XX.—Si quis hominem justificatum et quantumlibet perfectum dixerit non teneri ad observantiam mandatorum Dei et ecclesiæ, sed tantum ad credendum, quasi vero evangelium sit nuda et absoluta promissio vitæ æternæ sine conditione observationis CANON XX.—If any one saith, that the man who is justified and how perfect soever, is not bound to observe the commandments of God and of the Church, but only to believe; as if indeed the Gospel were a bare and absolute promise of eternal life, without the condition of

mandatorum: anathema sit. observing the commandments: let him be anathema. Canon XXI.—Si quis dixerit. Christum Iesum a Deo hominibus datum fuisse, ut redemptorem, cui fidant, non etiam ut legislatorem, cui obediant: anathema sit. CANON XXI.—If any one saith, that Christ Jesus was given of God to men, as a redeemer in whom to trust, and not also as a legislator whom to obey: let him be anathema. Canon XXII.—Si quis dixerit, justificatum, vel sine speciali auxilio Dei in accepta justitia perseverare posse, vel cum eo non posse: anathema sit. CANON XXII.—If any one saith, that the justified, either is able to persevere, without the special help of God, in the justice received; or that, with that help, he is not able: let him be anathema. Canon XXIII.—Si quis hominem semel justificatum dixerit amplius peccare non posse, neque gratiam amittere, atque ideo eum qui labitur et peccat, nunquam vere fuisse justificatum; aut contra, posse in tota vita peccata omnia, etiam venialia, vitare, nisi ex speciali Dei privilegio, quemadmodum de beata Virgine tenet ecclesia: anathema sit. CANON XXIII.—If any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,—except by a special privilege from God, as the Church holds in regard of the Blessed Virgin: let him be anathema. Canon XXIV.—Si quis dixerit, justitiam acceptam non conservari, atque etiam non augeri coram Deo per bona opera; sed opera ipsa fructus solummodo et signa esse justificationis adeptæ, non autem ipsius augendæ causam: anathema sit. CANON XXIV.—If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof: let him be anathema. Canon XXV.—Si quis in quolibet bono opere justum saltem venialiter peccare dixerit, aut, CANON XXV.—If any one saith, that, in every good work, the just sins venially at least, or—which is

quod intolerabilius est, mortaliter, atque ideo poenas æternas mereri; tantumque ob id non damnari, quia Deus opera non imputet ad damnationem: anathema sit. more intolerable still—mortally, and consequently deserves eternal punishments; and that for this cause only he is not damned, that God does not impute those works unto damnation: let him be anathema. Canon XXVI.—Si quis dixerit, justos non debere pro bonis operibus, quæ in Deo fuerint facta, expectare et sperare æternam retributionem a Deo per ejus misericordiam et Iesu Christi meritum, si bene agendo et divina mandata custodiendo usque in finem perseveraverint: anathema sit. CANON XXVI.—If any one saith, that the just ought not, for their good works done in God, to expect and hope for an eternal recompense from God, through his mercy and the merit of Jesus Christ, if so be that they persevere to the end in well doing and in keeping the divine commandments: let him be anathema. Canon XXVII.—Si quis dixerit, nullum esse mortale peccatum, nisi infidelitatis; aut nullo alio, quantumvis gravi et enormi, præterquam infidelitatis, peccato, semel acceptam gratiam amitti: anathema sit. CANON XXVII.—If any one saith, that there is no mortal sin but that of infidelity; or, that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity: let him be anathema. Canon XXVIII.—Si quis dixerit, amissa per peccatum gratia, simul et fidem semper amitti; aut fidem, quæ remanet, non esse veram fidem, licet non sit viva; aut eum, qui fidem sine caritate habet, non esse Christianum: anathema sit. CANON XXVIII.—If any one saith, that, grace being lost through sin, faith also is always lost with it; or, that the faith which remains, though it be not a lively faith, is not a true faith; or, that he who has faith without charity is not a Christian: let him be anathema. Canon XXIX.—Si quis dixerit, eum, qui post baptismum lapsus est, non posse per Dei gratiam resurgere; aut posse quidem, sed sola fide amissam justitiam recuperare CANON XXIX.—If any one saith, that he who has fallen after baptism is not able by the grace of God to rise again; or, that he is able indeed to recover the justice

sine sacramento poenitentiæ, prout sancta romana et universalis ecclesia a Christo Domino et ejus apostolis edocta hucusque professa est, servavit et docuit: anathema sit. which he has lost, but by faith alone without the sacrament of Penance, contrary to what the holy Roman and universal Church—instructed by Christ and his Apostles—has hitherto professed, observed, and taught: let him be anathema. Canon XXX.—Si quis post acceptam justificationis gratiam cuilibet peccatori poenitenti ita culpam remitti et reatum æternæ pænæ deleri dixerit, ut nullus remaneat reatus pænæ temporalis exsolvendæ vel in hoc seculo, vel in futuro in purgatorio, antequam ad regna coelorum aditus patere possit: anathema sit. CANON XXX.—If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened [to him]: let him be anathema. Canon XXXI.—Si quis dixerit, justificatum peccare, dum intuitu æternæ mercedis bene operatur; anathema sit. CANON XXXI.—If any one saith, that the justified sins when he performs good works with a view to an eternal recompense: let him be anathema. Canon XXXII.—Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita; aut ipsum justificatum bonis operibus, quæ ab eo per Dei gratiam, et Iesu Christi meritum, cujus vivum membrum est, fiunt, non vere mereri augmentum gratiæ, vitam æternam, et ipsius vitæ æternæ, si tamen in gratiæ decesserit, consecutionem, CANON XXXII.—If any one saith, that the good works of one that is justified are in such manner the gifts of God, that they are not also the good merits of him that is justified; or, that the said justified, by the good works which he performs through the grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit increase of grace, eternal life, and the attainment of that eternal

atque etiam gloriæ augmentum: anathema sit. life,—if so be, however, that he depart in grace,—and also an increase of glory: let him be anathema. Canon XXXIII.—Si quis dixerit, per hanc doctrinam catholicam de justificatione, a sancta synodo hoc præsenti decreto expressam, aliqua ex parte gloriæ Dei vel meritis Iesu Christi Domini nostri derogari, et non potius veritatem fidei nostræ, Dei denique, ac Christi Iesu gloriam illustrari: anathema sit. CANON XXXIII.—If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod set forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered [more] illustrious: let him be anathema.

Sessio Septima, Seventh Session, celebrata die III. Martii 1547. held March 3, 1547. DECRETUM DE SACRAMENTIS. DECREE ON THE SACRAMENTS. Prooemium. Proëm. Ad consummationem salutaris de justificatione doctrinæ, quæ in præcedenti proxima sessione uno omnium patrum consensu promulgata fuit; consentaneum visum est de sanctissimis ecclesiæ sacramentis agere, per quæ omnis vera justitia vel incipit, vel coepta augetur, vel amissa reparatur. Propterea sacrosancta, oecumenica et generalis Tridentina synodus, in Spiritu Sancto legitime congregata, præsidentibus in ea eisdem 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,—

apostolicæ sedis legatis, ad errores eliminandos et extirpandas hæreses, quæ circa sanctissima ipsa sacramenta hac nostra tempestate, tum de damnatis olim a patribus nostris hæresibus suscitatæ, tum etiam de novo adinventæ sunt, quæ Catholicæ Ecclesiæ puritati et animarum saluti magnopere officiunt; sanctarum scripturarum doctrinæ, apostolicis traditionibus atque aliorum conciliorum et patrum consensui inhærendo, hos præsentes canones statuendos et decernendos censuit, reliquos, qui supersunt ad coepti operis perfectionem, deinceps, divino Spiritu adjuvante, editura. 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. DE SACRAMENTIS IN GENERE. ON THE SACRAMENTS IN GENERAL. Canon I.—Si quis dixerit, sacramenta novæ 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: anathema sit. Canon I.—If any one saith, 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.

Canon II.—Si quis dixerit, ea ipsa novæ legis sacramenta a sacramentis antiquæ legis non differre, nisi quia ceremoniæ sunt aliæ et alii ritus externi: anathema, sit. Canon II.—If any one saith, 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. Canon III.—Si quis dixerit, hæc septem sacramenta ita esse inter se paria, ut nulla ratione aliud sit alio dignius; anathema sit. Canon III.—If any one saith, 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. Canon IV.—Si quis dixerit, sacramenta novæ legis non esse ad salutem necessaria, sed superflua; et sine eis aut eorum voto per solam fidem homines a Deo gratiam justificationis adipisci; licet omnia singulis necessaria non sint: anathema sit.

Canon IV.—If any one saith, 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. Canon V.—Si quis dixerit, hæc sacramenta propter solam fidem nutriendam instituta fuisse: anathema sit.

Canon V.—If any one saith, that these sacraments were instituted for the sake of nourishing faith alone: let him be anathema. Canon VI.—Si quis dixerit, sacramenta novæ legis non continere gratiam, quam significant; aut gratiam ipsam non ponentibus obicem non conferre; quasi signa tantum externa sint acceptæ per fidem gratiæ, vel justitiæ, et notæ quædam Christianæ professionis, quibus apud homines Canon VI.—If any one saith, 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

discernuntur fideles ab infidelibus; anathema sit. profession, whereby believers are distinguished amongst men from unbelievers: let him be anathema. Canon VII.—Si quis dixerit, non dari gratiam per hujusmodi sacramenta semper et omnibus, quantum est ex parte Dei, etiam si rite ea suscipiant, sed aliquando et aliquibus: anathema sit. Canon VII.—If any one saith, 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. Canon VIII.—Si quis dixerit, per ipsa novæ legis sacramenta ex opere operato non conferri gratiam, sed solam fidem divinæ promissionis ad gratiam consequendam sufficere: anathema sit. Canon VIII.—If any one saith, 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. Canon IX.—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: anathema sit. Canon IX.—If any one saith, that, in the three sacraments, to wit, Baptism, 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 can not be repeated: let him be anathema. Canon X.—Si quis dixerit, Christianos omnes in verbo, et omnibus sacramentis administrandis habere potestatem: anathema sit. Canon X.—If any one saith, that all Christians have power to administer the word, and all the sacraments: let him be anathema. Canon XI.—Si quis dixerit, in ministris, dum sacramenta conficiunt et conferunt, non requiri intentionem saltem faciendi, quod facit ecclesia: anathema sit. Canon XI.—If any one saith, 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. Canon XII.—Si quis dixerit, Canon XII.—If any one saith,

ministrum in peccato mortali existentem, modo omnia essentialia, quæ ad sacramentum conficiendum aut conferendum pertinent, servaverit, non conficere aut conferre sacramentum: anathema sit. 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. Canon XIII.—Si quis dixerit, receptos et approbates Ecclesiæ Catholicæ 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: anathema sit. Canon XIII.—If any one saith, that the received and approved rites of the Catholic Church, wont to be used in the solemn administration of the sacraments, may be contemned, 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. DE BAPTISMO. ON BAPTISM. Canon I.—Si quis dixerit, baptismum Ioannis habuisse eamdem vim cum baptismo Christi: anathema sit. Canon I.—If any one saith, that the baptism of John had the same force as the baptism of Christ: let him be anathema. Canon II.—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: anathema sit. Canon II.—If any one saith, 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:¹⁹¹ let him be anathema. Canon III.—Si quis dixerit, in Ecclesiæ Romana, quæ omnium ecclesiarum mater est et magistra, non esse veram de baptismi Canon III.—If any one saith, that in the Roman Church, which is the mother and mistress of all churches, there is not the true doctrine concerning

sacramento doctrinam: anathema sit. the sacrament of baptism: let him be anathema. Canon IV.—Si quis dixerit, baptismum, qui etiam datur ab hæreticis in nomine Patris, et Filii, et Spiritus Sancti, cum intentione faciendi, quod facit ecclesia, non esse verum baptismum: anathema sit. Canon IV.—If any one saith, 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. Canon V.—Si quis dixerit, baptismum liberum esse, hoc est, non necessarium ad salutem: anathema, sit. Canon V.—If any one saith, that baptism is free, that is, not necessary unto salvation: let him be anathema. Canon VI.—Si quis dixerit, baptizatum non posse, etiam si velit, gratiam amittere, quantumcumque peccet, nisi nolit credere: anathema sit. Canon VI.—If any one saith, that one who has been baptized can not, even if he would, lose grace, let him sin ever so much, unless he will not believe: let him be anathema. Canon VII.—Si quis dixerit, baptizatos per baptismum ipsum, solius tantum fidei debitores fieri, non autem universæ legis Christi servandæ: anathema sit. Canon VII.—If any one saith, that the baptized are, by baptism itself, made debtors but to faith alone, and not to the observance of the whole law¹⁹² of Christ: let him be anathema. Canon VIII.—Si quis dixerit, baptizatos liberos esse ab omnibus sanctæ ecclesiæ præceptis, quæ vel scripta vel tradita sunt, ita ut ea observare non teneantur, nisi se sua sponte illis submittere voluerint: anathema sit. Canon VIII.—If any one saith, 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. Canon IX.—Si quis dixerit, ita revocandos esse homines ad Canon IX.—If any one saith, that the remembrance of the baptism

baptismi suscepti memoriam, ut vota omnia, quæ post baptismum fiunt, vi promissionis in baptismo ipso jam factæ, irrita esse intelligant, quasi per ea et fidei, quam professi sunt, detrahatur et ipsi baptismo: anathema sit. 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. Canon X.—Si quis dixerit, peccata omnia, quæ post baptismum fiunt, sola recordatione et fide suscepti baptismi vel dimitti, vel venialia fieri: anathema sit. Canon X.—If any one saith, 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. Canon XI.—Si quis dixerit, verum et rite collatum baptismum iterandum esse illi, qui apud infideles fidem Christi negaverit, cum ad poenitentiam convertitur: anathema sit. Canon XI.—If any one saith, 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. Canon XII.—Si quis dixerit, neminem esse baptizandum, nisi ea ætate, qua Christus baptizatus est, vel in ipso mortis articulo: anathema sit. Canon XII.—If any one saith, 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. Canon XIII.—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 præstare, omitti eorum baptisma, Canon XIII.—If any one saith, 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

quam eos non acta, proprio credentes, baptizari in sola fide ecclesiæ: anathema sit. better that the baptism of such be omitted, than that, while not believing by their own act, they should be baptized in the faith alone of the Church: let him be anathema. Canon XIV.—Si quis dixerit, hujusmodi 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 Eucharistiæ aliorumque sacramentorum perceptione arceantur, donec resipiscant: anathema sit. Canon XIV.—If any one saith, 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. DE CONFIRMATIONE. ON CONFIRMATION. Canon I.—Si quis dixerit, confirmationem baptizatorum otiosam ceremoniam esse, et non potius verum et proprium sacramentum; aut olim nihil aliud fuisse, quam catechesim quamdam, qua adolescentiæ, proximi fidei suæ rationem coram ecclesia exponebant: anathema sit. Canon I.—If any one saith, 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. Canon II.—Si quis dixerit, injurios esse Spiritui Sancto eos, qui sacro confirmationis chrismati Canon II.—If any one saith, that they who ascribe any virtue to the sacred chrism of confirmation, offer

virtutem aliquam tribuunt: anathema sit. an outrage to the Holy Ghost: let him be anathema. Canon III.—Si quis dixerit, sanctæ confirmationis ordinarium ministrum non esse solum episcopum, sed quemvis simplicem sacerdotem: anathema sit. Canon III.—If any one saith, that the ordinary minister of holy confirmation is not the bishop alone, but any simple priest soever: let him be anathema.