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Sessio Decimatertia,
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Thirteenth Session,
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celebrata die XI. Octobris 1551.
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held October 11, 1551.
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DECRETUM DE SANCTISSIMO EUCHARISTIÆ.
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DECREE CONCERNING
THE MOST HOLY SACRAMENT OF THE EUCHARIST.
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Caput I.
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Chapter I. |
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De reali præsentiæ Domini nostri Iesu Christi in sanctissimo
Eucharistiæ sacramento.
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On the real
presence of our Lord Jesus Christ in the most holy sacrament of the Eucharist.
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Principio docet sancta synodus, et aperte ac simpliciter
profitetur, in almo sanctæ Eucharistiæ sacramento, post panis, et vini
consecrationem,
Dominum nostrum Iesum Christum, verum Deum atque hominem, vere, realiter, ac
substantialiter sub specie illarum rerum sensibilium contineri. Neque enim hæc
inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in cœlis assideat juxta modum existendi naturalem, et ut multis nihilominus aliis in
locis sacramentaliter præsens sua substantia nobis adsit, ea existendi ratione,
quam etsi verbis exprimere vix possumus,
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In the first place, the
holy Synod teaches, and openly and simply professes, that, in the august sacrament
of the holy Eucharist, after the consecration of the bread and wine, our Lord
Jesus Christ, true God and man, is truly, really, and substantially contained
under the species of those sensible things. For neither are these things mutually
repugnant,—that our Saviour himself always sitteth at the right hand of the
Father in heaven, according to the natural mode of existing, and that, nevertheless,
he be, in many other places, sacramentally present to us in his own substance,
by a manner of existing, which, though we can scarcely express it in words, yet |
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possibilem tamen esse
Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere
debemus: ita enim majores nostri omnes, quotquot in vera Christi ecclesia fuerunt,
qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc
tam admirabile sacramentum in ultima cæna redemptorem nostrum instituisse, cum
post panis vinique benedictionem se suum ipsius corpus illis præbere, ac suum
sanguinem, disertis et perspicuis verbis testatus est; quæ verba a sanctis evangelistis
commemorata et a divo Paulo postea repetita, cum propriam illam et apertissimam
significationem præ se ferant, secundum quam a patribus intellecta sunt; indignissimum
sane flagitium est, ea a quibusdam contentiosis et pravis hominibus ad fictitios
et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra
universum ecclesiæ sensum detorqueri; quæ, tamquam columna et firmamentum veritatis,
hæc ab impiis hominibus excogitata commenta velut satanica detestata est, grato
semper et memore animo præstantissimum hoc Christi beneficium agnoscens.
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can we, by the understanding
illuminated by faith, conceive, and we ought most firmly to believe, to be possible
unto God: for thus all our forefathers, as many as were in the true Church of
Christ, who have treated of this most holy Sacrament, have most openly professed,
that our Redeemer instituted this so admirable a sacrament at the last supper,
when, after the blessing of the bread and wine, he testified, in express and
clear words, that he gave them his own very body, and his own blood, words which,—recorded
by the holy Evangelists, and afterwards repeated, by Saint Paul, whereas they
carry with them that proper and most manifest meaning in which they were understood
by the Fathers,—it is indeed a crime the most unworthy that they should be wrested,
by certain contentious and wicked men, to fictitious and imaginary tropes, whereby
the verity of the flesh and blood of Christ is denied, contrary to the universal
sense of the Church, which, as the pillar and ground of truth, has detested,
as satanical, these inventions devised by impious men; she recognizing, with
a mind ever grateful and unforgetting, the most excellent benefit of Christ.
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Caput II.
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Chapter II. |
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De ratione institutionis sanctissimi hujus sacramenti.
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On the reason
of the institution of this most holy sacrament.
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Ergo Salvator noster, discessurus ex hoc mundo ad Patrem,
sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut
effudit, memoriam faciens mirabilium suorum; et in illius sumptione colere nos
sui memoriam præcepit, suamque annunciare mortem, donec ipse ad judicandum mundum
veniat. Sumi autem voluit sacramentum hoc, tamquam spiritualem animarum cibum,
quo alantur, et confortentur viventes vita illius, qui dixit: Qui manducat me,
et ipse vivet propter me: et tamquam antidotum, quo liberemur a culpis quotidianis,
et a peccatis mortalibus præservemur. Pignus præterea id esse voluit futuræ
nostræ gloriæ, et perpetuæ felicitatis, adeoque symbolum unius illius corporis,
cujus ipse caput existit, cuique nos, tamquam membra, arctissima fidei, spei
et caritatis connexione adstrictos esse voluit, ut idipsum omnes diceremus,
nec essent in nobis schismata.
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Wherefore, our Saviour,
when about to depart out of this world to the Father, instituted this sacrament,
in which he poured forth as it were the riches of his divine love towards men,
making a remembrance of his wonderful works;193193
and he commanded us, in the participation thereof, to venerate his memory,
and to show forth his death until he come194194
to judge the world. And he would also that this sacrament should be received
as the spiritual food of souls, whereby may be fed and strengthened those who
live with his life who said, He that eateth me, the same also shall live
by me;195195
and as an antidote, whereby we may be freed from daily faults, and be preserved
from mortal sins. He would, furthermore, have it be a pledge of our glory to
come, and everlasting happiness, and thus be a symbol of that one body whereof
he is the head, and to which he would fain have us as members be united by the
closest bond of faith, hope, and charity, that we might all speak the same
things, and there might be no schisms amongst us.196196
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Caput III.
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Chapter III. |
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De excellentia sanctissimæ Eucharistiæ super reliqua sacramenta.
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On the excellency
of the most holy Eucharist over the rest of the sacraments.
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Commune hoc quidem est sanctissimæ Eucharistiæ cum ceteris
sacramentis, symbolum esse rei sacræ, et invisibilis gratiæ formam visibilem;
verum illud in ea excellens et singulare reperitur, quod reliqua sacramenta
tunc primum sanctificandi vim habent, cum quis illis utitur: at in Eucharistia
ipse sanctitatis auctor ante usum est. Nondum enim Eucharistiam de manu Domini
apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse, quod
præbebat.
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The most holy Eucharist
has indeed this in common with the rest of the sacraments, that it is a symbol
of a sacred thing, and is a visible form of an invisible grace; but there is
found in the Eucharist this excellent and peculiar thing, that the other sacraments
have then first the power of sanctifying when one uses them, whereas in the
Eucharist, before being used, there is the Author himself of sanctity. For the
apostles had not as yet received the Eucharist from the hand of the Lord, when
nevertheless himself affirmed with truth that to be his own body which he presented
[to them]. |
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Et semper hæc fides in Ecclesia Dei fuit, statim post
consecrationem verum Domini nostri corpus verumque ejus sanguinem sub panis
et vini specie una cum ipsius anima et divinitate existere; sed corpus quidem
sub specie panis et sanguinem sub vini specie ex vi verborum; ipsum autem corpus
sub specie vini, et sanguinem sub specie panis, animamque sub utraque, vi naturalis
illius connexionis et concomitantiæ, qua partes Christi Domini, qui jam ex mortuis
resurrexit non amplius
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And this faith has ever been in the Church of God,
that, immediately after the consecration, the veritable body of our Lord, and
his veritable blood, together with his soul and divinity, are under the species
of bread and wine; but the body indeed under the species of bread, and the blood
under the species of wine, by the force of the words; but the body itself under
the species of wine, and the blood under the species of bread, and the soul
under both, by the force of that natural connection and concomitancy whereby
the parts of Christ |
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moriturus, inter se copulantur,
divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam
unionem. Quapropter verissimum est, tantumdem sub alterutra specie atque sub
utraque contineri: totus enim, et integer Christus sub panis specie et sub quavis
ipsius speciei parte, totus item sub vini specie et sub ejus partibus existit.
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our Lord, who hath
now risen from the dead, to die no more,197197
are united together; and the divinity, furthermore, on account of the admirable
hypostatical union thereof with his body and soul. Wherefore it is most true,
that as much is contained under either species as under both; for Christ whole
and entire is under the species of bread, and under any part whatsoever of that
species; likewise the whole (Christ) is under the species of wine, and under
the parts thereof. |
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Caput IV.
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Chapter IV. |
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De Transsubstantiatione.
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On Transubstantiation.
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Quoniam autem Christus, redemptor noster, corpus suum
id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper
in Ecclesia Dei fuit, idque nunc denuo sancta hæc synodus declarat, per consecrationem
panis et vini conversionem fieri totius substantiæ panis in substantiam corporis
Christi Domini nostri, et totius substantiæ vini in substantiam sanguinis ejus:
quæ conversio convenienter et proprie a sancta Catholica Ecclesia Transsubstantiatio
est appellata.
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And because that Christ,
our Redeemer, declared that which he offered under the species of bread to be
truly his own body, therefore has it ever been a firm belief in the Church of
God, and this holy Synod doth now declare it anew, that, by the consecration
of the bread and of the wine, a conversion is made of the whole substance of
the bread into the substance of the body of Christ our Lord, and of the whole
substance of the wine into the substance of his blood; which conversion is,
by the holy Catholic Church, suitably and properly called Transubstantiation. |
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Caput V.
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Chapter V. |
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De cultu et veneratione huic sanctissimo Sacramento exhibenda.
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On the cult
and veneration to be shown to this most holy sacrament.
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Nullus itaque dubitandi locus relinquitur, quin omnes
Christi fideles pro more in Catholica Ecclesia semper recepto latriæ cultum,
qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant:
neque enim ideo minus est adorandum, quod fuerit a Christo Domino, ut sumatur,
institutum: nam illum eumdem Deum præsentem in eo adesse credimus, quem Pater
æternus introducens in orbem terrarum dicit: Et adorent eum omnes angeli Dei;
quem magi procidentes adoraverunt; quem denique in Galilæa ab apostolis adoratum
fuisse, scriptura testatur.
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Wherefore, there is no
room left for doubt, that all the faithful of Christ may, according to the custom
ever received in the Catholic Church, render in veneration the worship of latria,
which is due to the true God, to this most holy sacrament. For not therefore
is it the less to be adored on this account, that it was instituted by Christ,
the Lord, in order to be received; for we believe that same God to be present
therein, of whom the eternal Father, when introducing him into the world, says:
And let all the angels of God adore him;198198
whom the Magi, falling down, adored;199199
who, in fine, as the Scripture testifies, was adored by the apostles in Galilee. |
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Declarat præterea sancta synodus, pie et religiose admodum
in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam
et festo die præcelsum hoc et venerabile sacramentum singulari veneratione ac
solemniter celebraretur, utque in processionibus reverenter et honorifice illud
per vias et loca publica circumferretur. Æquissimum est enim, sacros
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The holy Synod declares,
moreover, that very piously and religiously was this custom introduced into
the Church, that this sublime and venerable sacrament be, with special veneration
and solemnity, celebrated, every year, on a certain day, and that a festival;
and that it be borne reverently and with honor in processions through the streets
and public places. For it is most just that there be certain appointed |
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aliquos statutos esse
dies, cum Christiani omnes singulari ac rara quadam significatione gratos et
memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili
et plane divino beneficio, quo mortis ejus victoria et triumphus repræsentatur.
Ac sic quidem oportuit victricem veritatem de mendacio et hæresi triumphum agere,
ut ejus adversarii in conspectu tanti splendoris, et in tanta universæ ecclesiæ
lætitia positi, vel debilitati et fracti tabescant, vel pudore affecti et confusi
aliquando resipiscant.
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holy days, whereon all
Christians may, with a special and unusual demonstration, testify that their
minds are grateful and thankful to their common Lord and Redeemer for so ineffable
and truly divine a benefit, whereby the victory and triumph of his death are
represented. And so indeed did it behoove victorious truth to celebrate a triumph
over falsehood and heresy, that thus her adversaries, at the sight of so much
splendor, and in the midst of so great joy of the universal Church, may either
pine away200200
weakened and broken; or, touched with shame and confounded, at length repent.
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Caput VI.
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Chapter VI. |
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De asservando sacræ Eucharistiæ Sacramento, et ad infirmos
deferendo.
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On reserving the sacrament of the sacred Eucharist, and bearing it to the sick. |
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Consuetudo asservandi in sacrario sanctam Eucharistiam
adeo antiqua est, ut eam sæculum etiam Nicæni Concilii agnoverit. Porro deferri
ipsam sacram Eucharistiam ad infirmos, et in hunc usum diligenter in ecclesiis
conservari, præterquam quod cum summa æquitate et ratione conjunctum est, tum
multis in conciliis præceptum invenitur et vetustissimo Catholicæ Ecclesiæ more
est observatum.
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The custom of reserving
the holy Eucharist in the sacrarium is so ancient, that even the age of the
Council of Nicæa recognized that usage. Moreover, as to carrying the sacred
Eucharist itself to the sick, and carefully reserving it for this purpose in
churches, besides that it is exceedingly conformable to equity and reason, it
is also found, enjoined in numerous councils, and is a very ancient observance
of the Catholic Church. |
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Quare sancta hæc synodus
retinendum omnino salutarem hunc et necessarium morem statuit.
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Wherefore, this holy
Synod ordains that this salutary and necessary custom is to be by all means
retained. |
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Caput VII.
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Chapter VII. |
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De præparatione, quæ adhibenda est, ut digne quis sacram
Eucharistiam percipiat.
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On the preparation to be given that one may worthily receive the sacred Eucharist. |
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Si non decet ad sacras ullas functiones quempiam accedere
nisi sancte, certe, quo magis sanctitas et divinitas cœlestis hujus sacramenti
viro Christiano comperta est, eo diligentius cavere ille debet, ne absque magna
reverentia et sanctitate ad id percipiendum accedat, præsertim cum illa plena
formidinis verba apud apostolum legamus: Qui manducat et bibit indigne, judicium
sibi manducat et bibit, non dijudicans corpus Domini. Quare communicare volenti
revocandum est in memoriam ejus præceptum: Probet autem seipsum homo. Ecclesiastica
autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi
conscius peccati mortalis, quantumvis sibi contritus videatur, absque præmissæ
sacramentali confessione ad sacram Eucharistiam accedere debeat. Quod a Christianis
omnibus, etiam ab iis sacerdotibus,
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If it is unbeseeming for
any one to approach to any of the sacred functions, unless he approach holily;
assuredly, the more the holiness and divinity of this heavenly sacrament are
understood by a Christian, the more diligently ought he to give heed that he
approach not to receive it but with great reverence and holiness, especially
as we read in the Apostle those words full of terror: He that eateth and
drinketh unworthily, eateth and drinketh judgment to himself.201201
Wherefore, he who would communicate, ought to recall to mind the precept of
the Apostle: Let a man prove himself.202202
Now ecclesiastical usage declares that necessary proof to be, that no one, conscious
to himself of mortal sin, how contrite soever he may seem to himself, ought
to approach to the sacred Eucharist without previous sacramental confession.
This the holy Synod hath decreed is to be invariably observed by all Christians, |
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quibus ex officio incubuerit
celebrare, hæc sancta synodus perpetuo servandum esse decrevit, modo non desit
illis copia confessoris. Quod si necessitate urgente sacerdos absque prævia
confessione celebraverit, quamprimum confiteatur.
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even by those priests
on whom it may be incumbent by their office to celebrate, provided the opportunity
of a confessor do not fail them; but if, in an urgent necessity, a priest should
celebrate without previous confession, let him confess as soon as possible.
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Caput VIII.
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Chapter VIII. |
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De usu admirabilis hujus sacramenti.
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On the use of this admirable sacrament. |
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Quoad usum autem recte et sapienter Patres nostri tres
rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt
sacramentaliter dumtaxat id sumere ut peccatores; alios tantum spiritualiter,
illos nimirum, qui voto propositum illum cœlestem panem edentes, fide viva,
quæ per dilectionem operatur, fructum ejus et utilitatem sentiunt; tertios porro
sacramentaliter simul et spiritualiter; hi autem sunt, qui ita se prius probant
et instruunt, ut vestem nuptialem induti ad divinam hanc mensam accedant.
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Now as to the
use of this holy sacrament, our Fathers have rightly and wisely distinguished
three ways of receiving it. For they have taught that some receive it sacramentally
only, to wit, sinners: others spiritually only, those to wit who eating in desire
that heavenly bread which is set before them, are, by a lively faith which
worketh by charity,203203
made sensible of the fruit and usefulness thereof: whereas the third [class]
receive it both sacramentally and spiritually, and these are they who so
prove and prepare themselves beforehand, as to approach to this divine table
clothed with the wedding garment.204204
Now as to the reception of the sacrament, it was always the custom in the Church
of God that laymen should receive the communion from priests; but that priests
when celebrating should communicate themselves; |
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In sacramentali autem sumptione semper in Ecclesia Dei
mos fuit, ut laici a sacerdotibus communionem acciperent; sacerdotes autem celebrantes
seipsos communicarent, qui mos,
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tamquam ex traditione
apostolica descendens, jure ac merito retineri debet.
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which custom, as coming
down from an apostolic tradition, ought with justice and reason to be retained.
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Demum autem paterno affectu admonet sancta synodus, hortatur,
rogat et obsecrat per viscera misericordiæ Dei nostri, ut omnes et singuli,
qui Christiano nomine censentur, in hoc unitatis signo, in hoc vinculo caritatis,
in hoc concordiæ symbolo jam tandem aliquando conveniant et concordent, memoresque
tantæ majestatis, et tam eximii amoris Iesu Christi, Domini nostri, qui dilectam
animam suam in nostræ salutis pretium et carnem suam nobis dedit ad manducandum,
hæc sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate
ea animi devotione, ea pietate et cultu credant et venerentur, ut panem illum
supersubstantialem frequenter suscipere possint, et is vere eis sit animæ vita
et perpetua sanitas mentis, cujus vigore confortati, ex hujus miseræ peregrinationis
itinere ad cœlestem patriam pervenire valeant, eumdem panem angelorum, quem
modo sub sacris velaminibus edunt, absque ullo velamine manducaturi.
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And finally this holy Synod, with true fatherly
affection, admonishes, exhorts, begs, and beseeches, through the bowels of the
mercy of our God, that all and each of those who bear the Christian name would
now at length agree and be of one mind in this sign of unity, in this bond of
charity, in this symbol of concord; and that, mindful of the so great majesty,
and the so exceeding love of our Lord Jesus Christ, who gave his own beloved
soul as the price of our salvation, and gave us his own flesh to eat, they would
believe and venerate these sacred mysteries of his body and blood, with such
constancy and firmness of faith, with such devotion of soul, with such piety
and worship, as to be able frequently to receive that supersubstantial bread,
and that it may be to them truly the life of the soul and the perpetual health
of their mind; that being invigorated by the strength thereof, they may, after
the journeying of this miserable pilgrimage, be able to arrive at their heavenly
country, there to eat, without any veil, that same bread of angels which they
now eat under the sacred veils. |
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Quoniam autem non est satis
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But forasmuch as it is
not enough |
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veritatem dicere, nisi
detegantur et refellantur errores: placuit sanctæ synodo hos canones subjungere,
ut omnes, jam agnita Catholica doctrina, intelligant quoque, quæ ab illis hæreses
caveri, vitarique debeant.
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to declare the truth,
if errors be not laid bare and repudiated, it hath seemed good to the holy Synod
to subjoin these canons, that all,—the Catholic doctrine being already recognized,—may
now also understand what are the heresies which they ought to guard against
and avoid. |
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DE SACROSANCTO EUCHARISTIÆ SACRAMENTO.
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ON THE MOST HOLY
SACRAMENT OF THE EUCHARIST.
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Canon I.—Si
quis negaverit, in sanctissimæ Eucharistiæ sacramento contineri vere, realiter
et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri
Jesu Christi, ac proinde totum Christum; sed dixerit, tantummodo esse in eo,
ut in signo, vel figura, aut virtute: anathema sit.
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Canon I.—If any one denieth, that,
in the sacrament of the most holy Eucharist, are contained truly, really, and
substantially, the body and blood together with the soul and divinity of our
Lord Jesus Christ, and consequently the whole Christ; but saith that he is only
therein as in a sign, or in figure, or virtue: let him be anathema. |
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Canon II.—Si
quis dixerit, in sacrosancto Eucharistiæ sacramento remanere substantiam panis
et vini una cum corpore et sanguine Domini nostri Iesu Christi, negaveritque
mirabilem illam et singularem conversionem totius substantiæ panis in corpus,
et totius substantiæ vini in sanguinem, manentibus dumtaxat speciebus panis
et vini; quam quidem conversionem Catholica Ecclesia aptissime
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Canon II.—If any one saith, that,
in the sacred and holy sacrament of the Eucharist, the substance of the bread
and wine remains conjointly with the body and blood of our Lord Jesus Christ,
and denieth that wonderful and singular conversion of the whole substance of
the bread into the body, and of the whole substance of the wine into the blood—the
species only of the bread and wine remaining—which conversion indeed the Catholic |
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Transsubstantiationem appellat: anathema, sit.
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Church most aptly calls Transubstantiation: let him be anathema. |
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Canon III.—Si
quis negaverit, in venerabili sacramento Eucharistiæ sub unaquaque specie, et
sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri:
anathema sit.
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Canon III.—If any one denieth,
that, in the venerable sacrament of the Eucharist, the whole Christ is contained
under each species, and under every part of each species, when separated: let
him be anathema. |
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Canon IV.—Si
quis dixerit, peracta consecratione, in admirabili Eucharistiæ sacramento non
esse corpus et sanguinem Domini nostri Iesu Christi, sed tantum in usu, dum
sumitur, non autem ante vel post, et in hostiis seu particulis consecratis,
quæ post communionem reservantur vel supersunt, non remanere verum corpus Domini:
anathema sit.
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Canon IV.—If any one saith, that,
after the consecration is completed, the body and blood of our Lord Jesus Christ
are not in the admirable sacrament of the Eucharist, but [are there] only during
the use, whilst it is being taken, and not either before or after; and that,
in the hosts, or consecrated particles, which are reserved or which remain after
communion, the true body of the Lord remaineth not: let him be anathema. |
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Canon V.—Si
quis dixerit, vel præcipuum fructum sanctissimæ Eucharistiæ esse remissionem
peccatorum, vel ex ea non alios effectus provenire: anathema sit.
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Canon V.—If any one saith, either
that the principal fruit of the most holy Eucharist is the remission of sins,
or that other effects do not result therefrom: let him be anathema. |
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Canon VI.—Si
quis dixerit, in sancto Eucharistiæ sacramento Christum, unigenitum Dei Filium,
non esse cultu latriæ etiam externo adorandum, atque ideo non festiva peculiari
celebritate venerandum, neque in processionibus secundum laudabilem et universalem
Ecclesiæ
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Canon VI.—If any one saith, that,
in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God,
is not to be adored with the worship, even external of latria; and is, consequently,
neither to be venerated with a special festive solemnity, nor to be solemnly
borne about in procession, according |
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sanctæ ritum et consuetudinem
solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum,
et ejus adoratores esse idololatras: anathema sit.
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to the laudable and universal
rite and custom of holy Church; or, is not to be proposed publicly to the people
to be adored, and that the adorers thereof are idolaters: let him be anathema. |
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Canon VII.—Si
quis dixcerit, non licere sacram Eucharistiam in sacrario reservari, sed statim
post consecrationem adstantibus necessario distribuendam; aut non licere, ut
illa ad infirmos honorifice deferatur: anathema sit.
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Canon VII.—If any one saith, that
it is not lawful for the sacred Eucharist to be reserved in the sacrarium,
but that, immediately after consecration, it must necessarily be distributed
amongst those present; or, that it is not lawful that it be carried with honor
to the sick: let him be anathema. |
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Canon VIII.—Si
quis dixerit, Christum in Eucharistia exhibitum spiritualiter tantum manducari,
et non etiam sacramentaliter ac realiter: anathema sit.
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Canon VIII.—If any one saith, that
Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally
and really: let him be anathema. |
|
Canon IX.—Si
quis negaverit, omnes et singulos Christi fideles utriusque sexus, cum ad annos
discretionis pervenerint, teneri singulis annis, saltem in paschate, ad communicandum,
juxta præceptum sanctæ matris Ecclesiæ: anathema sit.
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Canon IX.—If any one denieth, that
all and each of Christ's faithful of both sexes are bound, when they have attained
to years of discretion, to communicate every year, at least at Easter, in accordance
with the precept of holy Mother Church: let him be anathema. |
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Canon X.—Si
quis dixerit, non licere sacerdoti celebranti seipsum communicare: anathema
sit.
|
Canon X.—If any one saith, that
it is not lawful for the celebrating priest to communicate himself: let him
be anathema. |
|
Canon XI.—Si
quis dixerit, solam fidem esse sufficientem præparationem ad sumendum sanctissimæ
Eucharistiæ sacramentum:
|
Canon
XI.—If any one saith, that
faith alone is a sufficient preparation for receiving the sacrament of the most
holy Eucharist: let him |
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anathema sit. Et, ne
tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur,
statuit atque declarat ipsa sancta synodus illis, quos conscientia peccati mortalis
gravat, quantumcumque etiam se contritos existiment, habita copia confessoris,
necessario præmittendam esse confessionem sacramentalem. Si quis autem contrarium
docere, prædicare, vel pertinaciter asserere, seu etiam publice disputando defendere
præsumpserit, eo ipso excommunicatus existat.
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be anathema. And for
fear lest so great a sacrament may be received unworthily, and so unto death
and condemnation, this holy Synod ordains and declares, that sacramental confession,
when a confessor may be had, is of necessity to be made beforehand, by those
whose conscience is burthened with mortal sin, how contrite even soever they
may think themselves. But if any one shall presume to teach, preach, or obstinately
to assert, or even in public disputation to defend the contrary, he shall be
thereupon excommunicated. |
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