Seventh Session of the Council of Trent

For the completion of the salutary doctrine concerning Justification which was promulgated with the unanimous consent of all the Fathers in the foregoing last Session, it has seemed suitable to treat of the most Holy Sacraments of The Church, by which all true righteousness either begins, or when begun is increased, or when lost is repaired. Wherefore, The Holy, (Ecumenical, and General Council of Trent, lawfully met in the Holy Spirit, under the presidency of the foresaid Legates of the Holy See, in order to banish errors, and extirpate the heresies which in this our time have both been stirred up from heresies of old condemned by our Fathers, and invented anew in regard to the most holy sacraments, and which greatly obstruct the purity of the Catholic Church, and the salvation of souls, has deemed it proper, in adhering to the doctrine of the Holy Scriptures, the Apostolical Traditions, and the Consent of the Councils and Fathers, to enact and decree these present Canons, intending afterwards, with the help of the Divine Spirit, to publish the others which are required to complete the work thus begun.

OF THE SACRAMENTS IN GENERAL.

I. Whosoever shall say that the Sacraments of the New Law were not all instituted by our Lord Jesus Christ, and are either more or fewer than seven, viz., Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Matrimony, or even that any one of these seven is not truly and properly a Sacrament, let him be anathema.

II. Whosoever shall say that these said Sacraments of the New Law differ not from the Sacraments of the Old Law, except that the ceremonies are different, and the external rites different, let him be anathema.

III. Whosoever shall say that these seven Sacraments are so equal among themselves, that no one is in any respect of greater dignity than another, let him be anathema.

IV. Whosoever shall say that the Sacraments of the New Law are not necessary to salvation, but superfluous, and that without them or a with for them, men by faith alone obtain the grace of justification, though all are not necessary for each, let him be anathema.

V. Whosoever shall say that these Sacraments were instituted for the sake of nourishing faith alone, let him be anathema.

VI. Whosoever shall say that the Sacraments of the New Law do not contain the grace which they signify, or do not confer grace itself on those placing no obstacle to it, as if they were only external signs of a grace or righteousness received by faith, and a kind of badges of Christian profession, by which believers are distinguished among men from unbelievers, let him be anathema.

VII. Whosoever shall say that grace is not given by Sacraments of this kind, always and to all, as far as depends on the part of God, although they are duly received, but sometimes, and to some persons, let him be anathema.

VIII. Whosoever shall say that by these Sacraments of the New Law grace is not conferred, ex opere operato, (from the work performed,) but that faith alone in the Divine promise suffices to obtain grace, let him be anathema.

IX. Whosoever shall say that in the three Sacraments, namely, Baptism, Confirmation, and Orders, there is not impressed on the soul a character, i.e., some spiritual and indelible sign, owing to which they cannot be repeated, let him be anathema.

X. Whosoever shall say that all Christians have right to administer the word and all the Sacraments, let him be anathema.

XI. Whosoever shall say that in ministers, when they perform and distribute the Sacraments, an intention, at least, of doing what the Church does, is not requisite, let him be anathema.

XII. Whosoever shall say that a minister, in a state of mortal sin, provided he has observed all the essentials which pertain to the performing and giving of a Sacrament, does not perform or give the Sacrament, let him be anathema.

XIII. Whosoever shall say that the received and approved Rites of the Catholic Church, accustomed to be used in the solemn administration of the Sacraments, may either be despised or omitted, at pleasure, by the minister, without sin, or changed into other new rites, by any pastors of churches, let him be anathema.

OF BAPTISM.

I. Whosoever shall say that the Baptism of John had the same three as the Baptism of Christ, let him be anathema.

II. Whosoever shall say that true and natural water is not of necessity in baptism, and shall accordingly give some metaphorical twist to those words of our Lord Jesus Christ, — "Unless a man be born of water and of the Spirit," let him be anathema.

III. Whosoever shall say that in the Roman Church (which is the mother and mistress of all Churches) there is not the true doctrine of the Sacrament of Baptism, let him be anathema.

IV. Whosoever shall say that the baptism, which is also given by heretics in the name of the Father, and of the Son, and of the Holy Spirit, with the intention of doing what the Church does, is not true baptism, let him be anathema.

V. Whosoever shall say that baptism is free, i.e., not necessary to salvation, let him be anathema.

VI. Whosoever shall say that a baptized person cannot lose grace, even though he will it, how much soever he may sin, if he be not unwilling to believe, let him be anathema.

VII. Whosoever shall say that the baptized become by baptism itself only debtors to faith alone, but not to observe the whole Law of Christ, let him be anathema.

VIII. Whosoever shall say that the baptized are free from all the precepts of the Holy Church, which have been either written or handed down, so that they are not bound to observe them, unless they are willing to submit to them of their own accord, let him be anathema.

IX. Whosoever shall say that men are to be recalled to the remembrance of the baptism they received, so that they may understand that all the vows which are made after baptism are void, by virtue of the promise made in said baptism, as if those vows detracted from the faith which they professed, and from baptism itself, let him be anathema.

X. Whosoever shall say that all the sins which are done after baptism are either discharged or made venial by the mere remembrance and faith of baptism received, let him be anathema.

XI. Whosoever shall say that true and duly conferred baptism is to be repeated to him who has denied the faith of Christ among infidels, after he turns to repentance, let him be anathema.

XII. Whosoever shall say that no man is to be baptized, unless at that age at which Christ was baptized, or at the very point of death, let him be anathema.

XIII. Whosoever shall say that infants, in respect they have no act (capacity) of believing, are not to be counted among believers after they have received baptism, and therefore are to be re-baptized after they come to the years of discretion, or that it is better that the baptism of them be omitted, than that they, not believing by their own act, be baptized in the faith only of the Church, let him be anathema.

XIV. Whosoever shall say that such infants, when they grow up, are to be interrogated whether they are willing to ratify what their godfathers promised in their name when they Were baptized; and when they answer that they are not willing, are to be left to their own will and not forced to a Christian life in the meanwhile by some punishment, except that they are to be kept back from receiving the Eucharist, and other Sacraments, until they repent, let him be anathema.

OF CONFIRMATION.

I. Whosoever shall say that the Confirmation of Baptism is an idle ceremony, and not rather a true and proper Sacrament, or that anciently it was nothing else than a kind of catechizing, by which those on the eve of adolescence explained the reason of their faith in presence of the Church, let him be anathema.

II. Whosoever shall say that those who attribute any virtue to chrism in the Sacrament of Confirmation insult the Holy Spirit, let him be anathema.

III. Whosoever shall say that the ordinary minister of holy Confirmation is not the bishop alone, but any simple priest, let him be anathema.

DECREES ON REFORMATION.

The same Holy Council, the same Legates presiding, intending to prosecute the business of Residence and Reformation already commenced, unto the praise of God and increase of the Christian Religion, have thought proper to enact as follows, always without prejudice to the authority of the Apostolic See.

For the government of Cathedral Churches, let no one, unless born of lawful wedlock, and of mature age, gravity of manners, and skill in literature, according to the constitution of Alexander III., which begins, "Whereas in all," promulgated in the Lateran Council, be held qualified.

Let no man, however conspicuous in dignity, rank, or preeminence, presume either to accept or hold at the same time more than one Metropolitan or Cathedral Church by title or in Commendam, or under any other name, contrary to the ordinances of the Sacred Canons, since he is to be regarded as very happy to whose lot it; has fallen to govern one Church well and fruitfully, and with safety to the souls committed to him. Let those who now hold several Churches, contrary to the tenor of the present decree, after choosing the one which they wish to retain, be bound to demit the others within six months, if they are at the free disposal of the Apostolic See, or, if otherwise, within a year. Otherwise let the Churches themselves, the last obtained only excepted, be considered ipso facto vacant.

Let inferior Ecclesiastical Benefices, especially those having a cure of souls, be conferred on fit and worthy persons, who may be able to reside on the spot, and discharge the cure in person, according to the constitution of Alexander III in the Lateran Council, beginning, "As some," and another of Gregory, published in the General Council of Lyons, beginning, "Although the Canon." Let any collation or provision made otherwise be held null and void, and let the ordinary giving' collation know that he will incur the penalties of the consti,mtion of the General Council, beginning, "Too heavy."

Whosoever, in future, shall have presumed to accept and hold at the same time several Cures, or otherwise incompatible Ecclesiastical Benefices, whether by way of union for life, or of perpetual Commendam, or under any other name and title whatsoever, against the form of the Sacred Canons, and especially the constitution of Innocent III., which begins, "Of much," let him be deprived of the benefices, according to the appointment of said constitution ipso jure, and also in virtue of the present Canon.

Let the Ordinaries of the places compel all persons whatsoever holding several Cures, or otherwise incompatible Ecclesiastical Benefices, to exhibit their dispensations, and in other respects let them proceed according to the constitution of Gregory X., published in the General Council of Lyons, beginning, "The Ordinaries," which constitution this Holy Council thinks ought to be renewed, and renews it; adding, moreover, that the Ordinaries themselves, even by the deputation of fit vicars, and the assignation of a suitable portion of the fruits, must by all means take care that the cure of souls be in no respect neglected, and the benefices themselves least of all defrauded of due services, — appeals, privileges, and exemptions of whatever sort, even with the deputation of special judges, and interdicts by them being available to none in the matters aforesaid.

Perpetual Unions within the last forty years may be examined by the Ordinaries as delegates of the Apostolic See, and those which have been obtained by subreption or obreption be declared void. Let those which were granted within the time aforesaid, but have not yet obtained effect, in whole or in part, and those which shall hereafter be made at the instance of any individual, unless it shall appear that they were made from lawful. Or otherwise reasonable causes, to be verified before the Ordinary of the place, those interested being called, be presumed to have been obtained surreptitiously; and, therefore, let them be altogether without force, unless it shall have been otherwise declared by the Apostolic See.

Let Ecclesiastical Benefices with cure, which are found perpetually united and annexed to Cathedral, Collegiate, or other Churches, and also Monasteries, Benefices, or Colleges, or pious places whatsoever, be visited every year by the Ordinaries of the places, who must be solicitously careful to provide that the cure of souls be laudably performed by fit perpetual vicars, (unless a different arrangement should seem to said Ordinaries to be expedient for the good government of the churches,) to be appointed to the same by them, with a portion (greater or less, at the discretion of said Ordinaries) of the thirds of the fruits to be allocated over a certain subject, — appeals, privileges, exemptions, even with the deputations of judges, and any interdicts of theirs whatsoever being of no force in the matters aforesaid.

Let the Ordinaries of the places be bound to visit all Churches whatsoever, however exempted, once a year with Apostolical authority; and provide, by suitable remedies of law, that those things which need reparation be repaired, and the churches be by no means defrauded of the cure of souls (if any belongs to them) and other due services; appeals, privileges, customs, even those having the prescription of time immemorial, the deputations of judges and their interdicts being utterly excluded.

Let those promoted to greater Churches receive the rite of consecration within the time appointed by law, and let prorogations granted beyond six months be available to none.

When a See is vacant, it may not be lawful for the Chapter, within a year from the date of the vacancy, to grant license of ordaining, or letters dimissory or reverend, (as some call them,) as well according to the arrangement of the common law, as also in virtue of any privilege or custom whatsoever, to any one who is not constrained by the occasion of an ecclesiastical benefice received or to be received. If it be done otherwise, let the Chapter contravening be liable to ecclesiastical interdict; and those thus ordained, if in inferior orders, enjoy no clerical privilege, especially in criminal matters, and if in higher orders, be suspended, ipso jure, from exercising the order, at the pleasure of the future prelate.

Let faculties de paromovendo not be obtained by any one whatsoever, unless those having a lawful cause why they cannot be ordained by their own bishops, to be expressed in the letters; and even then let them not be ordained, except by a bishop residing in his diocese, or by one exercising the pontifical functions in his stead; and after a careful previous examination.

Let faculties de non promovendo, except those granted in cases provided for by law, be effectual only for a year.

Let none presented or elected, or named by any ecclesiastical persons whatsoever, even by the Nuncios of the Apostolic See, be instituted, confirmed, or admitted to any Ecclesiastical Benefices, even under the pretext of any privilege or custom prescribed by time immemorial, unless they have been previously examined and found fit by the Ordinaries of the place; and let them not be able, by means of any appeal, to screen themselves from the obligation to undergo trial, — those presented, chosen, or named by Universities or Colleges of general literature excepted.

In cases of exemption, let the constitution of Innocent IV., beginning "Wishing," published in the General Council of Lyons, be observed, which constitution the present Holy Council has judged proper to renew, and renews: Adding, moreover, in the case of civil causes for wages, and those of indigent persons, secular clergy, or regulars not living in monasteries, however exempted, although they should have on the spot a certain judge deputed by the Apostolic See; and in these causes, if they have no such judge, let them be convened before the Ordinaries of the bounds as delegated to this effect by said See, and be forced and compelled, by legal means, to pay the debt, — no privileges, exemptions, deputations of conservators and their interdicts being of any avail against the aforesaid.

Let Ordinaries take care that all Hospitals be faithfully and carefully managed by their administrators, under whatever named called, or however exempted; observing the form of the constitution of the Council of Vienna, beginning "As it happens:" which constitution the Holy Council has deemed proper to renew, and renews, with the exceptions therein contained.