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Sessio Vigesimasecunda,
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Twenty-second
Session, |
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celebrata die XVII. Sept. 1562.
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held Sept. 17,
1562. |
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DOCTRINA DE SACRIFICIO MISSÆ
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DOCTRINE ON THE
SACRIFICE OF THE MASS.
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Caput I.
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Chapter I. |
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De institutione sacrosancti missæ sacrificii.
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On
the institution of the most holy Sacrifice of the Mass.
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Quoniam sub priori Testamento, teste Apostolo Paulo, propter
Levitici sacerdotii imbecillitatem consummatio non erat, oportuit, Deo patre
misericordiarum ita ordinante, sacerdotem alium secundum ordinem Melchisedech
surgere, Dominum nostrum Iesum Christum, qui posset omnes, quotquot sanctificandi
essent, consummare, et ad perfectum adducere. Is igitur Deus et Dominus noster,
etsi semel se ipsum in ara crucis, morte intercedente, Deo patri oblaturus erat,
ut æternam illic redemptionem operaretur, quia tamen per mortem sacerdotium
ejus
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Forasmuch as, under the
former Testament, according to the testimony of the Apostle Paul, there was
no perfection, because of the weakness of the Levitical priesthood;240240
there was need, God, the Father of mercies, so ordaining, that another priest
should rise, according to the order of Melchisedech,241241
our Lord Jesus Christ, who might consummate, and lead to what is perfect, as
many as were to be sanctified. He, therefore, our God and Lord, though he was
about to offer himself once on the altar of the cross unto God the Father,
by means of his death, there to operate an eternal redemption;242242
nevertheless, because that his priesthood was not |
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extinguendum non erat, in cæna novissima, qua nocte tradebatur,
ut dilectæ sponsæ suæ Ecclesiæ visibile, sicut hominum natura exigit, relinqueret
sacrificium, quo cruentum illud semel in cruce peragendum repræsentaretur, ejusque
memoria in finem usque sæculi permaneret, atque illius salutaris virtus in
remissionem eorum, quæ a nobis quotidie committuntur, peccatorum applicaretur,
sacerdotem
secundum ordinem Melchisedech se in æternum constitutum declarans,
corpus et sanguinem suum sub speciebus panis et vini Deo Patri obtulit, ac sub
earumdem rerum symbolis apostolis, quos tunc Novi Testamenti sacerdotes constituebat,
ut sumerent, tradidit, et eisdem eorumque in sacerdotio successoribus, ut offerrent,
præcepit per hæc verba:
Hoc facite in meam commemorationem: uti semper Catholica
Ecclesia intellexit et docuit. Nam celebrato veteri Pascha, quod in memoriam exitus de Aegypto multitudo filiorum Israel immolabat, novum instituit Pascha
se ipsum ab Ecclesia per sacerdotes sub signis visibilibus immolandum in memoriam
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to be extinguished by his death, in the Last Supper,
on the night in which he was betrayed,—that he might leave, to his own beloved
Spouse the Church, a visible sacrifice, such as the nature of man requires,
whereby that bloody sacrifice, once to be accomplished on the cross, might be
represented, and the memory thereof remain even unto the end of the world, and
its salutary virtue be applied to the remission of those sins which we daily
commit,—declaring himself constituted a priest forever, according to the
order of Melchisedech,243243
he offered up to God the Father his own body and blood under the species of
bread and wine; and, under the symbols of those same things, he delivered [his
own body and blood] to be received by his apostles, whom he then constituted
priests of the New Testament; and by those words, Do this in commemoration
of me,244244
he commanded them and their successors in the priesthood to offer [them]; even
as the Catholic Church has always understood and taught. For, having celebrated
the ancient Passover, which the multitude of the children of Israel immolated
in memory of their going out of Egypt, he instituted the new Passover [to wit],
himself to |
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transitus sui ex hoc mundo ad Patrem, quando per sui sanguinis
effusionem nos redemit eripuitque de potestate tenebrarum, et in regnum suum
transtulit. Et hæc quidem illa munda oblatio est, quæ nulla indignitate aut
malitia offerentium inquinari potest; quam Dominus per Malachiam nomini suo,
quod magnum futurum esset in gentibus, in omni loco mundam offerendam prædixit,
et quam non obscure innuit Apostolus Paulus Corinthiis scribens, cum dicit,
non posse eos, qui participatione mensæ dæmoniorum polluti sint, mensæ Domini
participes fieri, per mensam altare utrobique intelligens. Hæc denique illa
est, quæ per varias sacrificiorum, naturæ et legis tempore, similitudines figurabatur;
utpote quæ bona omnia, per illa significata, velut illorum omnium consummatio
et perfectio complectitur.
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be immolated, under visible signs, by the Church
through [the ministry of] priests, in memory of his own passage from this world
unto the Father, when by the effusion of his own blood he redeemed us, and
delivered us from the power of darkness, and translated us into his kingdom.245245
And this is indeed that clean oblation, which can not be defiled by any unworthiness,
or malice of those that offer [it]; which the Lord foretold by Malachias was
to be offered in every place, clean to his name, which was to be great amongst
the Gentiles;246246
and which the Apostle Paul, writing to the Corinthians, has not obscurely indicated,
when he says, that they who are defiled by the participation of the table
of devils, can not be partakers of the table of the Lord;247247
by the table, meaning in both places the altar. This, in fine, is that
oblation which was prefigured by various types of sacrifices, during the period
of nature, and of the law; inasmuch as it comprises all the good things signified
by those sacrifices, as being the consummation and perfection of them all. |
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Caput II.
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Chapter II. |
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Sacrificium missæ est propitiatorium, tam pro vivis, quam
pro defunctis.
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That the
Sacrifice of the Mass is propitiatory, both for the living and the dead.
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Et quoniam in divino hoc sacrificio, quod in missa peragitur,
idem ille Christus continetur et incruente immolatur, qui in ara crucis semel
se ipsum cruente obtulit, docet sancta synodus, sacrificium istud vere propitiatorium
esse, per ipsumque fieri, ut, si cum vero corde et recta fide, cum metu et
reverentia, contriti ac pœnitentes ad Deum accedamus, misericordiam consequamur
et gratiam inveniamus in auxilio opportuno. Hujus quippe oblatione placatus
Dominus gratiam et donum pœnitentiæ concedens, crimina et peccata etiam ingentia
dimittit. Una enim eademque est hostia, idem nunc offerens sacerdotum ministerio,
qui se ipsum tunc in cruce obtulit, sola offerendi ratione diversa. Cujus quidem
oblationis cruentæ, inquam, fructus per hanc incruentam uberrime percipiuntur,
tantum abest, ut illi per hanc quovis modo derogetur. Quare non solum pro fidelium
vivorum peccatis, pœnis, satisfactionibus et aliis necessitatibus, sed pro defunctis
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And forasmuch as, in this
divine sacrifice which is celebrated in the mass, that same Christ is contained
and immolated in an unbloody manner who once offered himself in a bloody manner
on the altar of the cross; the holy Synod teaches, that this sacrifice is truly
propitiatory, and that by means thereof this is effected, that we obtain mercy,
and find grace in seasonable aid,248248
if we draw nigh unto God, contrite and penitent, with a sincere heart and upright
faith, with fear and reverence. For the Lord, appeased by the oblation thereof,
and granting the grace and gift of penitence, forgives even heinous crimes and
sins. For the victim is one and the same, the same now offering by the ministry
of priests, who then offered himself on the cross, the manner alone of offering
being different. The fruits indeed of which oblation, of that bloody one to
wit, are received most plentifully through this unbloody one; so far is this
[latter] from derogating in any way from, that [former oblation]. Wherefore,
not only for the sins, punishments, satisfactions, and other necessities of
the faithful who are living, but |
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in Christo nondum ad plenum purgatis rite juxta apostolorum
traditionem offertur.
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also for those who are departed in Christ, and
who are not as yet fully purified, is it rightly offered, agreeably to a tradition
of the apostles. |
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Caput III.
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Chapter III. |
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De missa in honorem sanctorum.
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On Masses in honor of the Saints.
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Et quamvis in honorem et memoriam sanctorum nonnullus
interdum missas Ecclesia celebrare consueverit, non tamen illis sacrificium
offerri docet, sed Deo soli, qui illos coronavit; unde nec sacerdos dicere
solet: Offero tibi sacrificium, Petre vel Paule; sed, Deo de illorum victoriis
gratias agens, eorum patrocinia implorat, ut ipsi pro nobis intercedere dignentur
in cœlis, quorum memoriam facimus in terris.
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And although the Church
has been accustomed at times to celebrate certain masses in honor and memory
of the saints; not therefore, however, doth she teach that sacrifice is offered
unto them, but unto God alone, who crowned them; whence neither is the priest
wont to say, 'I offer sacrifice to thee, Peter or Paul;' but, giving thanks
to God for their victories, he implores their patronage, that they may vouchsafe
to intercede for us in heaven, whose memory we celebrate upon earth. |
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Caput IV.
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Chapter IV. |
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De canone missæ.
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On the Canon of the Mass.
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Et cum sancta sancta administrari conveniat, sitque hoc
omnium sanctissimum sacrificium, Ecclesia Catholica, ut digne reverenterque
offerretur ac perciperetur, sacrum canonem multis ante sæculis instituit, ita
ab omni errore purum, ut nihil in eo contineatur, quod non maxime sanctitatem
ac pietatem quamdam redoleat, mentesque oferentium in Deum erigat.
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And whereas it beseemeth
that holy things be administered in a holy manner, and of all holy things this
sacrifice is the most holy; to the end that it might be worthily and reverently
offered and received, the Catholic Church instituted, many years ago, the sacred
Canon, so pure from every error, that nothing is contained therein which does
not in the highest degree savor of a certain holiness and piety, and raise
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Is enim constat cum ex ipsis Domini verbis, tum ex apostolorum,
traditionibus ac sanctorum quoque pontificum piis institutionibus.
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up unto God the minds of those that offer. For
it is composed out of the very words of the Lord, the traditions of the Apostles,
and the pious institutions also of holy Pontiffs. |
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Caput V.
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Chapter V. |
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De missæ ceremoniis et ritibus.
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On the solemn ceremonies
of the Sacrifice of the Mass.
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Cumque natura hominum ea sit, ut non facile queat sine
adminiculis exterioribus ad rerum divinarum meditationem sustolli, propterea
pia mater Ecclesia ritus quosdam, ut scilicet quædam summissa voce, alia vero
elatiore, in missa pronunciarentur, instituit. Cerimonias item, adhibuit, ut
mysticas benedictiones, lumina, thymiamata, vestes, aliaque id genus multa ex
apostolica disciplina et traditione, quo et majestas tanti sacrificii commendaretur,
et mentes fidelium per hæc visibilia religionis et pietatis signa ad rerum altissimarum,
quæ in hoc sacrificio latent, contemplationem excitarentur.
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And whereas such is the
nature of man, that, without external helps, he can not easily be raised to
the meditation of divine things; therefore has holy Mother Church instituted
certain rites, to wit, that certain things be pronounced in the mass in a low,
and others in a louder, tone. She has likewise employed ceremonies, such as
mystic benedictions, lights, incense, vestments, and many other things of this
kind, derived from an apostolical discipline and tradition, whereby both the
majesty of so great a sacrifice might be recommended, and the minds of the faithful
be excited, by those visible signs of religion and piety, to the contemplation
of those most sublime things which are hidden in this sacrifice. |
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Caput VI.
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Chapter VI. |
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De missa, in qua solus sacerdos communicat.
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On Mass wherein the priest
alone communicates.
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Optaret quidem sacrosancta synodus, ut in singulis missis
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The sacred and holy Synod
would fain indeed that, at each mass, the |
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fideles adstantes non solum spirituali affectu, sed sacramentali
etiam Eucharistiæ perceptione communicarent, quod ad eos sanctissimi hujus sacrificii
fructus uberior proveniret; nec tamen, si id non semper fiat, propterea missas
illas, in quibus solus sacerdos sacramentaliter communicat, ut privatas et illicitas
damnat, sed probat atque adeo commendat, siquidem illæ quoque missæ vere communes
censeri debent, partim, quod in eis populus spiritualiter communicet, partim
vero, quod a publico Ecclesiæ ministro non pro se tantum, sed pro omnibus fidelibus,
qui ad corpus Christi pertinent, celebrentur.
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faithful who are present should communicate, not
only in spiritual desire, but also by the sacramental participation of the Eucharist,
that thereby a more abundant fruit might be derived to them from this most holy
sacrifice: but not therefore, if this be not always done, does it condemn, as
private and unlawful, but approves of and therefore commends, those masses in
which the priest alone communicates sacramentally; since those masses also ought
to be considered as truly common; partly because the people communicate spiritually
thereat; partly also because they are celebrated by a public minister of the
Church, not for himself only, but for all the faithful, who belong to the body
of Christ. |
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Caput VII.
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Chapter VII. |
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De aqua miscenda vino in calice offerendo.
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On the water that is to be
mixed with the wine to be offered in the chalice.
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Monet deinde sancta synodus, præceptum esse ab Ecclesia
sacerdotibus, ut aquam vino in calice offerendo miscerent, tum quod Christum
Dominum ita fecisse credatur, tum etiam quia e latere ejus aqua simul cum sanguine
exierit, quod sacramentum hac mixtione recolitur, et,
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The holy Synod notices,
in the next place, that it has been enjoined by the Church on priests, to mix
water with the wine that is to be offered in the chalice; as well because it
is believed that Christ the Lord did this, as also because from his side
there came out blood and water;249249
the memory of which mystery is |
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cum aquæ in apocalypsi beati Ioannis populi dicantur,
ipsius populi fidelis cum capite Christo unio repræsentatur.
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renewed by this commixture; and, whereas in the
apocalypse of blessed John the peoples are called waters,250250
the union of that faithful people with Christ their head is thereby represented.
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Caput VIII.
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Chapter VIII. |
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Missa vulgari lingua non celebretur. Ejus mysteria populo
explicentur.
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On not celebrating the Mass every
where in the vulgar tongue; the mysteries of the Mass to be explained to the people.
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Etsi missa magnam contineat populi fidelis eruditionem;
non tamen expedire visum est patribus, ut vulgari passim lingua celebraretur.
Quamobrem, retento ubique cujusque Ecclesiæ antiquo et a sancta Romana Ecclesia,
omnium ecclesiarum matre et magistra, probato ritu, ne oves Christi esuriant,
neve parvuli panem petant et non sit qui frangat eis, mandat sancta synodus
pastoribus et singulis curam animarum gerentibus, ut frequenter inter missarum
celebrationem vel per se vel per alios ex iis, quæ in missa leguntur, aliquid
exponant; atque inter cetera sanctissimi hujus sacrificii mysterium aliquod
declarent, diebus præsertim dominicis et festis.
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Although the mass contains
great instruction for the faithful people, nevertheless, it has not seemed expedient
to the Fathers that it should be every where celebrated in the vulgar tongue.
Wherefore, the ancient usage of each Church, and the rite approved of by the
holy Roman Church, the mother and mistress of all churches, being in each place
retained; and, that the sheep of Christ may not suffer hunger, nor the little
ones ask for bread, and there be none to break it unto them,251251
the holy Synod charges pastors, and all who have the cure of souls, that they
frequently, during the celebration of mass, expound either by themselves, or
others, some portion of those things which are read at Mass, and that, amongst
the rest, they explain some mystery of this most holy sacrifice, especially
on the Lord's days and festivals. |
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Caput IX.
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Chapter IX. |
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Prolegomenon canonum sequentium.
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Preliminary Remark on the
following Canons.
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Quia vero adversus veterem hanc in sacrosancto evangelio,
apostolorum traditionibus sanctorumque patrum doctrina fundatam fidem hoc tempore
multi disseminati sunt errores, multaque a multis docentur et disputantur; sancta
synodus, post multos gravesque his de rebus mature habitos tractatus, unanimi
patrum omnium concensu quæ huic purissimæ fidei sacræque doctrinæ adversantur
damnare et a sancta Ecclesia eliminare, per subjectos hos canones constituit.
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And because that many errors
are at this time disseminated and many things are taught and maintained by divers
persons, in opposition to this ancient faith, which is based on the sacred Gospel,
the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred
and holy Synod, after many and grave deliberations maturely had touching these
matters, has resolved, with the unanimous consent of all the Fathers, to condemn,
and to eliminate from holy Church by means of the canons subjoined, whatsoever
is opposed to this most pure faith and sacred doctrine. |
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DE SACRIFICIO MISSÆ.
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ON THE SACRIFICE
OF THE MASS.
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Canon I.—Si
quis dixerit, in missa non offerri Deo verum et proprium sacrificium, aut quod
offerri non sit aliud quam nobis Christum ad manducandum dari: anathema sit.
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Canon I.—If any one saith, that
in the mass a true and proper sacrifice is not offered to God; or, that to be
offered is nothing else but that Christ is given us to eat: let him be anathema.
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Canon II.—Si
quis dixerit, illis verbis: Hoc facite in meam commemorationem, Christum non
instituisse apostolos sacerdotes, aut non ordinasse, ut ipsi aliique sacerdotes
offerrent corpus et sanguinem suum: anathema sit.
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Canon II.—If any one saith, that
by those words, Do this for the commemoration of me (Luke
xxii. 19), Christ did not institute the apostles priests; or, did
not ordain that they and other priests should offer his own body and blood:
let him be anathema. |
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Canon III.—Si
quis dixerit,
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Canon III.—If any one saith,
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missæ sacrificium tantum esse laudis et gratiarum actionis,
aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium;
vel soli prodesse sumenti; neque pro vivis et defunctis pro peccatis, pœnis,
satisfactionibus et aliis necessitatibus offerri debere: anathema sit.
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that the sacrifice of the mass is only a sacrifice
of praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice
consummated on the cross, but not a propitiatory sacrifice; or, that it profits
him only who receives; and that it ought not to be offered for the living and
the dead for sins, pains, satisfactions, and other necessities: let him be anathema.
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Canon IV.—Si
quis dixerit, blasphemiam irrogari sanctissimo Christi sacrificio in cruce peracto
per missæ sacrificium, aut illi per hoc derogari: anathema sit.
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Canon IV.—If any one saith, that,
by the sacrifice of the mass, a blasphemy is cast upon the most holy sacrifice
of Christ consummated on the cross; or, that it is thereby derogated from: let
him be anathema. |
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Canon V.—Si
quis dixerit, imposturam esse, missas celebrare in honorem sanctorum et pro
illorum intercessione apud Deum obtinenda, sicut Ecclesia intendit: anathema
sit.
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Canon V.—If any one saith, that
it is an imposture to celebrate masses in honor of the saints, and for obtaining
their intercession with God, as the Church intends: let him be anathema. |
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Canon VI.—Si
quis dixerit, canonem missæ errores continere, ideoque abrogandum esse: anathema
sit.
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Canon VI.—If any one saith, that
the canon of the mass contains errors, and is therefore to be abrogated: let
him be anathema. |
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Canon VII.—Si
quis dixerit, ceremonias, vestes et externa signa, quibus in missarum celebratione
Ecclesia Catholica utitur, irritabula impietatis esse magis quam officia pietatis:
anathema sit.
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Canon VII.—If any one saith, that
the ceremonies, vestments, and outward signs, which the Catholic Church makes
use of in the celebration of masses, are incentives to impiety, rather than
offices of piety: let him be anathema. |
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Canon VIII.—Si
quis dixerit, missas, in quibus solus sacerdos
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Canon VIII.—If any one saith, that
masses, wherein the priest alone |
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sacramentaliter communicat, illicitas esse ideoque abrogandas:
anathema sit.
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communicates sacramentally, are unlawful, and are,
therefore, to be abrogated: let him be anathema. |
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Canon IX.—Si
quis dixerit, Ecclesiæ Romanæ ritum, quo submissa voce pars canonis et verba
consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari missam
celebrari debere; aut aquam non miscendam esse vino in calice offerendo, eo
quod sit contra Christi institutionem: anathema sit.
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Canon IX.—If anyone saith, that
the rite of the Roman Church, according to which a part of the canon and the
words of consecration are pronounced in a low tone, is to be condemned; or,
that the mass ought to be celebrated in the vulgar tongue only; or, that water
ought not to be mixed with the wine that is to be offered in the chalice, for
that it is contrary to the institution of Christ: let him be anathema. |
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