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Sessio Septima,
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Seventh Session,
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celebrata die III. Martii 1547.
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held March 3, 1547. |
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DECRETUM DE SACRAMENTIS.
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DECREE ON THE
SACRAMENTS.
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Proœmium.
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Proëm.
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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 cœpta augetur, vel amissa reparatur. Propterea
sacrosancta, œcumenica et generalis Tridentina synodus, in Spiritu Sancto legitime
congregata, præsidentibus in ea eisdem
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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,— |
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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 cœpti operis perfectionem, deinceps, divino
Spiritu adjuvante, editura.
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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, œcumenical 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. |
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DE SACRAMENTIS IN GENERE.
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ON THE SACRAMENTS
IN GENERAL.
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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, pœnitentiam, extremam unctionem, ordinem, et matrimonium; aut
etiam aliquod horum septem non esse vere et proprie sacramentum: anathema sit.
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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.
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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.
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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. |
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Canon III.—Si
quis dixerit, hæc septem sacramenta ita esse inter se paria, ut nulla ratione
aliud sit alio dignius; anathema sit.
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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. |
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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.
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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. |
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Canon V.—Si
quis dixerit, hæc sacramenta propter solam fidem nutriendam instituta fuisse:
anathema sit.
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Canon V.—If any one saith, that
these sacraments were instituted for the sake of nourishing faith alone: let
him be anathema. |
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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
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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 |
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discernuntur fideles ab infidelibus; anathema sit.
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profession, whereby believers are distinguished
amongst men from unbelievers: let him be anathema. |
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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.
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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. |
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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.
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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. |
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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.
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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.
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Canon X.—Si
quis dixerit, Christianos omnes in verbo, et omnibus sacramentis administrandis
habere potestatem: anathema sit.
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Canon X.—If any one saith, that
all Christians have power to administer the word, and all the sacraments: let
him be anathema. |
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Canon XI.—Si
quis dixerit, in ministris, dum sacramenta conficiunt et conferunt, non requiri
intentionem saltem faciendi, quod facit ecclesia: anathema sit.
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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.
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Canon XII.—Si
quis dixerit,
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Canon XII.—If any one saith,
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ministrum in peccato mortali existentem, modo omnia essentialia,
quæ ad sacramentum conficiendum aut conferendum pertinent, servaverit, non conficere
aut conferre sacramentum: anathema sit.
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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. |
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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.
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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. |
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DE BAPTISMO.
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ON BAPTISM.
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Canon I.—Si
quis dixerit, baptismum Ioannis habuisse eamdem vim cum baptismo Christi: anathema
sit.
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Canon I.—If any one saith, that
the baptism of John had the same force as the baptism of Christ: let him be
anathema. |
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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.
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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:191191
let him be anathema. |
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Canon III.—Si
quis dixerit, in Ecclesiæ Romana, quæ omnium ecclesiarum mater est et magistra,
non esse veram de baptismi
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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 |
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sacramento doctrinam: anathema sit.
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the sacrament of baptism: let him be anathema. |
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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.
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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. |
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Canon V.—Si
quis dixerit, baptismum liberum esse, hoc est, non necessarium ad salutem: anathema,
sit.
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Canon V.—If any one saith, that
baptism is free, that is, not necessary unto salvation: let him be anathema.
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Canon VI.—Si
quis dixerit, baptizatum non posse, etiam si velit, gratiam amittere, quantumcumque
peccet, nisi nolit credere: anathema sit.
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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. |
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Canon VII.—Si
quis dixerit, baptizatos per baptismum ipsum, solius tantum fidei debitores
fieri, non autem universæ legis Christi servandæ: anathema sit.
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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 law192192
of Christ: let him be anathema. |
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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.
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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. |
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Canon IX.—Si
quis dixerit, ita revocandos esse homines ad
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Canon IX.—If any one saith, that
the remembrance of the baptism |
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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.
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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. |
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Canon X.—Si
quis dixerit, peccata omnia, quæ post baptismum fiunt, sola recordatione et
fide suscepti baptismi vel dimitti, vel venialia fieri: anathema sit.
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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. |
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Canon XI.—Si
quis dixerit, verum et rite collatum baptismum iterandum esse illi, qui apud
infideles fidem Christi negaverit, cum ad pœnitentiam convertitur: anathema
sit.
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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. |
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Canon XII.—Si
quis dixerit, neminem esse baptizandum, nisi ea ætate, qua Christus baptizatus
est, vel in ipso mortis articulo: anathema sit.
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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. |
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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,
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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 |
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quam eos non acta, proprio
credentes, baptizari in sola fide ecclesiæ: anathema sit.
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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. |
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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 pœna ad Christianam vitam cogendos, nisi ut ab Eucharistiæ
aliorumque sacramentorum perceptione arceantur, donec resipiscant: anathema
sit.
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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. |
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DE CONFIRMATIONE.
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ON CONFIRMATION.
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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.
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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. |
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Canon II.—Si
quis dixerit, injurios esse Spiritui Sancto eos, qui sacro confirmationis chrismati
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Canon II.—If any one saith, that
they who ascribe any virtue to the sacred chrism of confirmation, offer |
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virtutem aliquam tribuunt:
anathema sit.
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an outrage to the Holy Ghost: let him be anathema. |
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Canon III.—Si
quis dixerit, sanctæ confirmationis ordinarium ministrum non esse solum episcopum,
sed quemvis simplicem sacerdotem: anathema sit.
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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. |
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