天主教的天特會議中第六次會議〈關於稱義〉的英文版本
The Council of Trent
The Sixth Session[1]
蔡少琪
Celebrated on the thirteenth day of the month of January, 1547.
DECREE ON
JUSTIFICATION
Proem.
Whereas there is, at this time, not without the shipwreck of many souls,
and grievous detriment to the unity of the Church, a certain erroneous doctrine
disseminated touching Justification; the sacred and holy, oecumenical
and general Synod of Trent, lawfully assembled in the Holy Ghost,--the most
reverend lords, Giammaria del Monte, bishop of Palaestrina, and Marcellus of the title of the Holy Cross
in Jerusalem, priest, cardinals of the holy Roman Church, and legates apostolic
a latere, presiding therein, in the name of our most
holy father and lord in Christ, Paul III., by the providence of God,
Pope,-purposes, unto the praise and glory of Almighty God, the tranquillising of the Church, and the salvation of souls,
to expound to all the faithful of Christ the true and sound doctrine touching
the said Justification; which (doctrine) the sun of justice, Christ Jesus, the
author and finisher of our faith, taught, which the apostles transmitted, and
which the Catholic Church, the Holy Ghost reminding her thereof, has always
retained; most strictly forbidding that any henceforth presume to believe,
preach, or teach, otherwise than as by this present decree is defined and
declared.
CHAPTER I.
On the Inability of Nature and of the Law to
justify man.
The holy Synod declares first, that, for the correct and sound
understanding of the doctrine of Justification, it is necessary [Page 31] that
each one recognise and confess, that, whereas all men had lost their innocence
in the prevarication of Adam-having become unclean, and, as the apostle says,
by nature children of wrath, as (this Synod) has set forth in the decree on
original sin,-they were so far the servants of sin, and under the power of the
devil and of death, that not the Gentiles only by the force of nature, but not
even the Jews by the very letter itself of the law of Moses, were able to be
liberated, or to arise, therefrom; although free
will, attenuated as it was in its powers, and bent down, was by no means
extinguished in them.
CHAPTER II.
On the dispensation and mystery of Christ's
advent.
Whence it came to pass, that the heavenly Father, the father of mercies
and the God of all comfort, when that blessed fulness
of the time was come, sent unto men, Jesus Christ, His own Son-who had been,
both before the Law, and during the time of the Law, to many of the holy
fathers announced and promised-that He might both redeem the Jews who were
under the Law, and that the Gentiles, who followed not after justice, might
attain to justice, and that all men might receive the adoption of sons. Him God
hath proposed as a propitiator, through faith in his blood, for our sins, and
not for our sins only, but also for those of the whole world.
CHAPTER III.
Who are justified through Christ.
But, though He died for all, yet do not all receive the benefit of His
[Page 32] death, but those only unto whom the merit of His passion is
communicated. For as in truth men, if they were not born propagated of the seed
of Adam, would not be born unjust,-seeing that, by that propagation, they
contract through him, when they are conceived, injustice as their own,-so, if
they were not born again in Christ, they never would be justified; seeing that,
in that new birth, there is bestowed upon them, through the merit of His
passion, the grace whereby they are made just. For this benefit the apostle
exhorts us, evermore to give thanks to the Father, who hath made us worthy to
be partakers of the lot of the saints in light, and hath delivered us from the
power of darkness, and hath translated us into the Kingdom of the Son of his
love, in whom we have redemption, and remission of sins.
CHAPTER IV.
A description is introduced of the Justification of the impious, and of
the Manner thereof under the law of grace.
By which words, a description of the Justification of the impious is
indicated,-as being a translation, from that state wherein man is born a child
of the first Adam, to the state of grace, and of the adoption of the sons of
God, through the second Adam, Jesus Christ, our Saviour.
And this translation, since the promulgation of the Gospel, cannot be effected,
without the laver of regeneration, or the desire thereof, as it is written;
unless a man be born again of water and the Holy Ghost, he cannot enter into
the Kingdom of God.
CHAPTER V.
On the necessity, in adults, of preparation for
Justification, and whence it proceeds.
The Synod furthermore declares, that in adults, the beginning of the said
Justification is to be derived from the prevenient
[Page 33] grace of God, through Jesus Christ, that is to say, from His
vocation, whereby, without any merits existing on their parts, they are called;
that so they, who by sins were alienated from God, may be disposed through His
quickening and assisting grace, to convert themselves to their own
justification, by freely assenting to and co-operating with that said grace: in
such sort that, while God touches the heart of man by the illumination of the
Holy Ghost, neither is man himself utterly without doing anything while he
receives that inspiration, forasmuch as he is also able to reject it; yet is he
not able, by his own free will, without the grace of God, to move himself unto
justice in His sight. Whence, when it is said in the sacred
writings: Turn ye to me, and I will turn to you, we are admonished of our
liberty; and when we answer; Convert us, O Lord, to thee, and we shall be
converted, we confess that we are prevented by the grace of God.
CHAPTER VI.
The manner of Preparation.
Now they (adults) are disposed unto the said justice, when, excited and
assisted by divine grace, conceiving faith by hearing, they are freely moved
towards God, believing those things to be true which God has revealed and
promised,-and this especially, that God justifies the impious by His grace,
through the redemption that is in Christ Jesus; and when, understanding
themselves to be sinners, they, by turning themselves, from the fear of divine
justice whereby they are profitably agitated, to consider the mercy of God, are
raised unto hope, confiding that God will be propitious to them for Christ's
sake; and they begin to love Him as the fountain of all justice; and are
therefore moved against sins by a certain hatred and detestation, to wit, by
that penitence which must be performed before baptism: lastly, when they
purpose to receive baptism, [Page 34] to begin a new life, and to keep the
commandments of God. Concerning this disposition it is written; He that cometh
to God, must believe that he is, and is a rewarder to
them that seek him; and, Be of good faith, son, thy sins are forgiven thee;
and, The fear of the Lord driveth out sin; and, Do
penance, and be baptized every one of you in the name of Jesus Christ, for the
remission of your sins, and you shall receive the gift of the Holy Ghost; and,
Going, therefore, teach ye all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost; finally, Prepare your hearts
unto the Lord.
CHAPTER VII.
What the justification of the impious is, and what are the causes thereof.
This disposition, or preparation, is followed by Justification itself,
which is not remission of sins merely, but also the sanctification and renewal
of the inward man, through the voluntary reception of the grace, and of the
gifts, whereby man of unjust becomes just, and of an enemy a friend, that so he
may be an heir according to hope of life everlasting.
Of this Justification the causes are these: the final cause indeed is the
glory of God and of Jesus Christ, and life everlasting; while the efficient
cause is a merciful God who washes and sanctifies gratuitously, signing, and
anointing with the holy Spirit of promise, who is the pledge of our
inheritance; but the meritorious cause is His most beloved only-begotten, our
Lord Jesus Christ, who, when we were enemies, for the exceeding charity
wherewith he loved us, merited Justification for us by His most holy Passion on
the wood of the cross, and made satisfaction for us unto God the Father; the instru-[Page 35]mental cause is the sacrament of baptism,
which is the sacrament of faith, without which (faith) no man was ever
justified; lastly, the alone formal cause is the justice of God, not that
whereby He Himself is just, but that whereby He maketh
us just, that, to wit, with which we being endowed by Him, are renewed in the
spirit of our mind, and we are not only reputed, but are truly called, and are,
just, receiving justice within us, each one according to his own measure, which
the Holy Ghost distributes to every one as He wills, and according to each
one's proper disposition and co-operation. For, although no one can be just,
but he to whom the merits of the Passion of our Lord Jesus Christ are
communicated, yet is this done in the said justification of the impious, when
by the merit of that same most holy Passion, the charity of God is poured
forth, by the Holy Spirit, in the hearts of those that are justified, and is
inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together
with the remission of sins, all these (gifts) infused at once, faith, hope, and
charity. For faith, unless hope and charity be added thereto, neither unites
man perfectly with Christ, nor makes him a living member of His body. For which
reason it is most truly said, that Faith without works is dead and profitless;
and, In Christ Jesus neither circumcision, availeth
anything, nor uncircumcision, but faith which worketh by charity. This faith, Catechumen's beg of the
Church-agreeably to a tradition of the apostles-previously to the sacrament of
Baptism; when they beg for the faith which bestows life everlasting, which,
without hope and charity, faith cannot bestow: whence also do they immediately
hear that word of Christ; If thou wilt enter into
life, keep the commandments. Wherefore, when receiving true and Christian
justice, they are bidden, immediately on being born again, to preserve it pure
and spotless, as the first robe given them through Jesus Christ in lieu of that
which [Page 36] Adam, by his disobedience, lost for himself and for us, that so
they may bear it before the judgment-seat of our Lord Jesus Christ, and may
have life everlasting.
CHAPTER VIII.
In what manner it is to be understood, that the impious is justified by
faith, and gratuitously.
And whereas the Apostle saith, that man is
justified by faith and freely, those words are to be understood in that sense
which the perpetual consent of the Catholic Church hath held and expressed; to
wit, that we are therefore said to be justified by faith, because faith is the
beginning of human salvation, the foundation, and the root of all Justification;
without which it is impossible to please God, and to come unto the fellowship
of His sons: but we are therefore said to be justified freely, because that
none of those things which precede justification-whether faith or works-merit
the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more
grace.
CHAPTER IX.
Against the vain confidence of Heretics.
But, although it is necessary to believe that sins neither are remitted, nor
ever were remitted save gratuitously by the mercy of God for Christ's sake; yet
is it not to be said, that sins are forgiven, or have been forgiven, to any one
who boasts of his confidence and certainty of the remission of his sins, and
rests on that alone; seeing that it may exist, yea does in our day exist,
amongst heretics and schismatics; and with great
vehemence is this vain confidence, and one alien from all godliness, preached
up in opposition to the Catholic Church. But neither [Page 37] is this to be
asserted,-that they who are truly justified must needs, without any doubting
whatever, settle within themselves that they are justified, and that no one is
absolved from sins and justified, but he that believes for certain that he is
absolved and justified; and that absolution and justification are effected by
this faith alone: as though whoso has not this belief, doubts of the promises
of God, and of the efficacy of the death and resurrection of Christ. For even
as no pious person ought to doubt of the mercy of God, of the merit of Christ,
and of the virtue and efficacy of the sacraments, even so each one, when he
regards himself, and his own weakness and indisposition, may have fear and
apprehension touching his own grace; seeing that no one can know with a
certainty of faith, which cannot be subject to error, that he has obtained the
grace of God.
CHAPTER X.
On the increase of Justification received.
Having, therefore, been thus justified, and made the friends and domestics
of God, advancing from virtue to virtue, they are renewed, as the Apostle says,
day by day; that is, by mortifying the members of their own flesh, and by
presenting them as instruments of justice unto sanctification, they, through
the observance of the commandments of God and of the Church, faith co-operating
with good works, increase in that justice which they have received through the
grace of Christ, and are still further justified, as it is written; He that is
just, let him be justified still; and again, Be not afraid to be justified even
to death; and also, Do you see that by works a man is justified, and not by
faith only. And this increase of justification holy Church begs, when she
prays, "Give unto us, O Lord, increase of faith, hope, and charity."
[Page 38]
CHAPTER XI.
On keeping the Commandments, and on the necessity
and possibility thereof.
But no one, how much soever justified, ought to
think himself exempt from the observance of the
commandments; no one ought to make use of that rash saying, one prohibited by the
Fathers under an anathema,-that the observance of the commandments of God is
impossible for one that is justified. For God commands not impossibilities,
but, by commanding, both admonishes thee to do what thou are able, and to pray
for what thou art not able (to do), and aids thee that thou mayest
be able; whose commandments are not heavy; whose yoke is sweet and whose
burthen light. For, whoso are the sons of God, love Christ; but they who love him, keep his commandments, as Himself
testifies; which, assuredly, with the divine help, they can do. For, although,
during this mortal life, men, how holy and just soever,
at times fall into at least light and daily sins, which are also called venial,
not therefore do they cease to be just. For that cry of the just, Forgive us our trespasses, is both humble and true. And for
this cause, the just themselves ought to feel themselves the more obligated to
walk in the way of justice, in that, being already freed from sins, but made
servants of God, they are able, living soberly, justly, and godly, to proceed
onwards through Jesus Christ, by whom they have had access unto this grace. For God forsakes not those who have been once justified by His
grace, unless he be first forsaken by them. Wherefore, no one ought to
flatter himself up with faith alone, fancying that by faith alone he is made an
heir, and will obtain the inheritance, even though he suffer not with Christ,
that so he may be also glori-[Page 39]fied with him. For even Christ Himself, as the Apostle saith, Whereas he was the son of
God, learned obedience by the things which he suffered, and being consummated,
he became, to all who obey him, the cause of eternal salvation. For which cause
the same Apostle admonishes the justified, saying; Know you not that they that
run in the race, all run indeed, but one receiveth
the prize? So run that you may obtain. I therefore so run, not as at an
uncertainty: I so fight, not as one beating the air, but I chastise my body,
and bring it into subjection; lest perhaps, when I have preached to others, I
myself should become a cast-away. So also the prince of the apostles, Peter; Labour the more that by good works you may make sure your
calling and election. For doing those things, you shall not sin at any time.
From which it is plain, that those are opposed to the orthodox doctrine of
religion, who assert that the just man sins, venially at least, in every good
work; or, which is yet more insupportable, that he merits eternal punishments;
as also those who state, that the just sin in all their works, if, in those
works, they, together with this aim principally that God may be gloried, have
in view also the eternal reward, in order to excite their sloth, and to
encourage themselves to run in the course: whereas it is written, I have
inclined my heart to do all thy justifications for the reward: and, concerning
Moses, the Apostle saith, that he looked unto the
reward.
CHAPTER XII.
That a rash presumptuousness in the matter of
Predestination is to be avoided.
No one, moreover, so long as he is in this mortal life, ought so far to
presume as regards the secret mystery of divine predestination, as to determine
for certain that he is assuredly in [Page 40] the number of the predestinate;
as if it were true, that he that is justified, either cannot sin any more, or,
if he do sin, that he ought to promise himself an assured repentance; for
except by special revelation, it cannot be known whom God hath chosen unto
Himself.
CHAPTER XIII.
On the gift of Perseverance.
So also as regards the gift of perseverance, of which it is written, He
that shall persevere to the end, he shall be saved:-which gift cannot be
derived from any other but Him, who is able to establish him who standeth that he stand perseveringly, and to restore him
who falleth:-let no one herein promise himself any
thing as certain with an absolute certainty; though all ought to place and
repose a most firm hope in God's help. For God, unless men be themselves
wanting to His grace, as he has begun the good work, so will he perfect it,
working (in them) to will and to accomplish. Nevertheless, let those who think
themselves to stand, take heed lest they fall, and, with fear and trembling
work out their salvation, in labours, in watchings, in almsdeeds, in
prayers and oblations, in fastings and chastity: for,
knowing that they are born again unto a hope of glory, but not as yet unto
glory, they ought to fear for the combat which yet remains with the flesh, with
the world, with the devil, wherein they cannot be victorious, unless they be
with God's grace, obedient to the Apostle, who says; We are debtors, not to the
flesh, to live according to the flesh; for if you live according to the flesh,
you shall die; but if by the spirit you mortify the deeds of the flesh, you
shall live.
[Page 41]
CHAPTER XIV.
On the fallen, and their restoration.
As regards those who, by sin, have fallen from the received grace of
Justification, they may be again justified, when, God exciting them, through
the sacrament of Penance they shall have attained to the recovery, by the merit
of Christ, of the grace lost: for this manner of Justification is of the fallen
the reparation: which the holy Fathers have aptly called a second plank after
the shipwreck of grace lost. For, on behalf of those who fall into sins after
baptism, Christ Jesus instituted the sacrament of Penance, when He said,
Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven
them, and whose sins you shall retain, they are retained. Whence it is to be
taught, that the penitence of a Christian, after his fall, is very different
from that at (his) baptism; and that therein are included not only a cessation
from sins, and a detestation thereof, or, a contrite and humble heart, but also
the sacramental confession of the said sins,-at least in desire, and to be made
in its season,-and sacerdotal absolution; and likewise satisfaction by fasts,
alms, prayers, and the other pious exercises of a spiritual life; not indeed
for the eternal punishment,-which is, together with the guilt, remitted, either
by the sacrament, or by the desire of the sacrament,-but for the temporal
punishment, which, as the sacred writings teach, is not always wholly remitted,
as is done in baptism, to those who, ungrateful to the grace of God which they
have received, have grieved the Holy Spirit, and have not feared to violate the
temple of God. Concerning which penitence it is written; Be
mindful whence thou art fallen; do penance, and do the first works. And again; The sorrow that is according to [Page 42] God worketh penance steadfast unto salvation. And again; Do penance, and bring forth fruits worthy of penance.
CHAPTER XV.
That, by every mortal sin, grace is lost, but not faith.
In opposition also to the subtle wits of certain men, who, by pleasing
speeches and good words, seduce the hearts of the innocent, it is to be
maintained, that the received grace of Justification is lost, not only by
infidelity whereby even faith itself is lost, but also by any other mortal sin
whatever, though faith be not lost; thus defending the doctrine of the divine
law, which excludes from the kingdom of God not only the unbelieving, but the
faithful also (who are) fornicators, adulterers, effeminate, liers with mankind, thieves, covetous, drunkards, railers, extortioners, and all
others who commit deadly sins; from which, with the help of divine grace, they
can refrain, and on account of which they are separated from the grace of
Christ.
CHAPTER XVI.
On the fruit of Justification, that is, on the merit of good works, and on
the nature of that merit.
Before men, therefore, who have been justified in this manner,-whether
they have preserved uninterruptedly the grace received, or whether they have
recovered it when lost,-are to be set the words of the Apostle: Abound in every
good work, knowing that your labour is not in vain in
the Lord; for God is not unjust, that he should forget your work, and the love
which you have shown in his name; and, do not lose your confidence, which hath
a great reward. And, for this cause, life eternal is to be proposed to those
working well unto [Page 43] the end, and hoping in God, both as a grace
mercifully promised to the sons of God through Jesus Christ, and as a reward
which is according to the promise of God Himself, to be faithfully rendered to
their good works and merits. For this is that crown of justice which the
Apostle declared was, after his fight and course, laid up for him, to be
rendered to him by the just judge, and not only to him, but also to all that
love his coming. For, whereas Jesus Christ Himself continually infuses his
virtue into the said justified,-as the head into the members, and the vine into
the branches,-and this virtue always precedes and accompanies and follows their
good works, which without it could not in any wise be pleasing and meritorious
before God,-we must believe that nothing further is wanting to the justified,
to prevent their being accounted to have, by those very works which have been
done in God, fully satisfied the divine law according to the state of this
life, and to have truly merited eternal life, to be obtained also in its (due)
time, if so be, however, that they depart in grace: seeing that Christ, our Saviour, saith: If any one shall
drink of the water that I will give him, he shall not thirst for ever; but it
shall become in him a fountain of water springing up unto life everlasting.
Thus, neither is our own justice established as our own as from ourselves; nor
is the justice of God ignored or repudiated: for that justice which is called
ours, because that we are justified from its being inherent in us, that same is
(the justice) of God, because that it is infused into us of God, through the
merit of Christ. Neither is this to be omitted,-that although, in the sacred
writings, so much is attributed to good works, that Christ promises, that even
he that shall give a drink of cold water to one of his least ones, shall not
lose his reward; and the Apostle testifies that, That which is at present
momentary and light of our tribulation, worketh for
us above measure exceedingly an eternal weight of glory; nevertheless God
forbid that a Christian should either trust or glory in himself, and not in the
Lord, whose bounty towards all [Page 44] men is so great, that He will have the
things which are His own gifts be their merits. And forasmuch as in many things
we all offend, each one ought to have before his eyes, as well the severity and
judgment, as the mercy and goodness (of God); neither ought any one to judge
himself, even though he be not conscious to himself of anything; because the
whole life of man is to be examined and judged, not by the judgment of man, but
of God, who will bring to light the hidden things of darkness, and will make
manifest the counsels of the hearts, and then shall every man have praise from
God, who, as it is written, will render to every man according to his works.
After this Catholic doctrine on Justification, which whoso receiveth
not faithfully and firmly cannot be justified, it hath
seemed good to the holy Synod to subjoin these canons, that all may know not
only what they ought to hold and follow, but also what to avoid and shun.
ON JUSTIFICATION
CANON I.-If any one saith, that man may be
justified before God by his own works, whether done through the teaching of
human nature, or that of the law, without the grace of
God through Jesus Christ; let him be anathema.
CANON II.-If any one saith, that the grace of
God, through Jesus Christ, is given only for this, that man may be able more
easily to live justly, and to merit eternal life, as if, by free will without
grace, he were able to do both, though hardly indeed and with difficulty; let
him be anathema.
CANON III.-If any one saith, that without the prevenient inspiration of the Holy Ghost, and without his help,
man can believe, hope, love, or be penitent as he ought, so as that the grace
of Justification may be bestowed upon him; let him be anathema.
[Page 45] CANON IV.-If any one saith, that man's
free will moved and excited by God, by assenting to God exciting and calling,
nowise co-operates towards disposing and preparing itself for obtaining the
grace of Justification; that it cannot refuse its consent, if it would, but
that, as something inanimate, it does nothing whatever and is merely passive;
let him be anathema.
CANON V.-If any one saith, that, since Adam's
sin, the free will of man is lost and extinguished; or, that it is a thing with
only a name, yea a name without a reality, a figment, in fine, introduced into
the Church by Satan; let him be anathema.
CANON VI.-If any one saith, that it is not in
man's power to make his ways evil, but that the works that are evil God worketh as well as those that are good, not permissively
only, but properly, and of Himself, in such wise that the treason of Judas is
no less His own proper work than the vocation of Paul; let him be anathema.
CANON VII.-If any one saith, that all works done
before Justification, in whatsoever way they be done, are truly sins, or merit
the hatred of God; or that the more earnestly one strives to dispose himself
for grace, the more grievously he sins: let him be anathema.
CANON VIII.-If any one saith, that the fear of
hell,-whereby, by grieving for our sins, we flee unto the mercy of God, or
refrain from sinning,-is a sin, or makes sinners worse; let him be anathema.
CANON IX.-If any one saith, that by faith alone
the impious is justified; in such wise as to mean, that nothing else is
required to co-operate in order to the obtaining the grace of Justification,
and that it is not in any way necessary, that he be prepared and disposed by
the movement of his own will; let him be anathema.
CANON X.-If any one saith, that men are just
without the justice of Christ, whereby He merited for us to be justified; or
that it is by that justice itself that they are formally just; let him be
anathema.
[Page 46] CANON XI.-If any one saith, that men
are justified, either by the sole imputation of the justice of Christ, or by
the sole remission of sins, to the exclusion of the grace and the charity which
is poured forth in their hearts by the Holy Ghost, and is inherent in them; or
even that the grace, whereby we are justified, is only the favour
of God; let him be anathema.
CANON XII.-If any one saith, that justifying
faith is nothing else but confidence in the divine mercy which remits sins for
Christ's sake; or, that this confidence alone is that whereby we are justified;
let him be anathema.
CANON XIII.-If any one saith, that it is
necessary for every one, for the obtaining the remission of sins, that he
believe for certain, and without any wavering arising from his own infirmity
and disposition, that his sins are forgiven him; let him be anathema.
CANON XIV.-If any one saith, that man is truly
absolved from his sins and justified, because that he assuredly believed
himself absolved and justified; or, that no one is truly justified but he who
believes himself justified; and that, by this faith alone, absolution and
justification are effected; let him be anathema.
CANON XV.-If any one saith, that a man, who is
born again and justified, is bound of faith to believe that he is assuredly in
the number of the predestinate; let him be anathema.
CANON XVI.-If any one saith, that he will for
certain, of an absolute and infallible certainty, have that great gift of
perseverance unto the end,-unless he have learned this by special revelation;
let him be anathema.
CANON XVII.-If any one saith, that the grace of
Justification is only attained to by those who are predestined unto life; but
that all others who are called, are called indeed, but receive not grace, as
being, by the divine power, predestined unto evil; let him be anathema.
CANON XVIII.-If any one saith, that the
commandments of God are, even for one that is justified and constituted in
grace, impossible to keep; let him be anathema.
[Page 47] CANON XIX.-If any one saith, that
nothing besides faith is commanded in the Gospel; that other things are
indifferent, neither commanded nor prohibited, but free; or, that the ten commandments nowise appertain to Christians; let him be
anathema.
CANON XX.-If any one saith, that the man who is
justified and how perfect soever, is not bound to
observe the commandments of God and of the Church, but only to believe; as if
indeed the Gospel were a bare and absolute promise of eternal life, without the
condition of observing the commandments ; let him be anathema.
CANON XXI.-If any one saith, that Christ Jesus
was given of God to men, as a redeemer in whom to trust, and not also as a
legislator whom to obey; let him be anathema.
CANON XXII.-If any one saith, that the
justified, either is able to persevere, without the special help of God, in the
justice received; or that, with that help, he is not able; let him be anathema.
CANON XXIII.-lf any one saith, that a man once
justified can sin no more, nor lose grace, and that therefore he that falls and
sins was never truly justified; or, on the other hand, that he is able, during
his whole life, to avoid all sins, even those that are venial,-except by a
special privilege from God, as the Church holds in regard of the Blessed
Virgin; let him be anathema.
CANON XXIV.-If any one saith, that the justice
received is not preserved and also increased before God through good works; but
that the said works are merely the fruits and signs of Justification obtained,
but not a cause of the increase thereof; let him be anathema.
CANON XXV.-If any one saith, that, in every good
work, the just sins venially at least, or-which is more intolerable still-mortally, and consequently deserves eternal
punishments; and that for this cause only he is not damned, that God does not
impute those works unto damnation; let him be anathema.
CANON XXVI.-If any one saith, that the just
ought not, for their good works done in God, to expect and hope for an eternal
recompense from God, through His mercy and the merit of Jesus Christ, if so be
that they persevere to the end in well [Page 48] doing and in keeping the
divine commandments; let him be anathema.
CANON XXVII.-If any one saith, that there is no
mortal sin but that of infidelity; or, that grace once received is not lost by
any other sin, however grievous and enormous, save by that of infidelity ; let him be anathema.
CANON XXVIII.-If any one saith, that, grace
being lost through sin, faith also is always lost with it; or, that the faith
which remains, though it be not a lively faith, is not a true faith; or, that
he, who has faith without charity, is not a Chris taught; let him be anathema.
CANON XXIX.-If any one saith, that he, who has
fallen after baptism, is not able by the grace of God to rise again; or, that
he is able indeed to recover the justice which he has lost, but by faith alone
without the sacrament of Penance, contrary to what the holy Roman and universal
Church-instructed by Christ and his Apostles-has hitherto professed, observed,
and taugh; let him be anathema.
CANON XXX.-If any one saith, that, after the
grace of Justification has been received, to every penitent sinner the guilt is
remitted, and the debt of eternal punishment is blotted out in such wise, that
there remains not any debt of temporal punishment to be discharged either in
this world, or in the next in Purgatory, before the entrance to the kingdom of
heaven can be opened (to him); let him be anathema.
CANON XXXI.-If any one saith, that the justified
sins when he performs good works with a view to an eternal recompense; let him
be anathema.
CANON XXXII.-If any one saith, that the good
works of one that is justified are in such manner the gifts of God, as that
they are not also the good merits of him that is justified; or, that the said
justified, by the good works which he performs through the grace of God and the
merit of Jesus Christ, whose [Page 49] living member he is, does not truly
merit increase of grace, eternal life, and the attainment of that eternal
life,-if so be, however, that he depart in grace,-and also an increase of
glory; let him be anathema.
CANON XXXIII.-If any one saith,that,by
the Catholic doctrine touching Justification, by this holy Synod inset forth in
this present decree, the glory of God, or the merits of our Lord Jesus Christ
are in any way derogated from, and not rather that the truth of our faith, and
the glory in fine of God and of Jesus Christ are rendered (more) illustrious;
let him be anathema.
DECREE ON REFORMATION
CHAPTER I.
It is meet that prelates reside in their own churches; if they act
otherwise, the penalties of the ancient law are renewed against them, and fresh
penalties decreed.
The same sacred and holy Synod,-the same legates of the Apostolic See
presiding,-wishing to apply itself to restore ecclesiastical discipline, which
is exceedingly relaxed, and to amend the depraved manners of the clergy and
Christian people, has thought it fit to begin with those who preside over the
greater churches; for the integrity of those who govern, is the safety of the
governed. Trusting, therefore, that by the mercy of our Lord and God, and the
provident vigilance of His own vicar on earth, it will surely for the future
happen, that those who are most worthy,-and whose previous life, in every stage
thereof, from their infancy to their riper years, having been laudably passed
in the exercises of ecclesiastical discipline, bears testimony in their favour,-will be assumed unto the government of churches, in
accordance with the venerable ordinances of the Fathers, for that it is a
burthen whose weight would be formidable even unto angels: (the Synod)
admonishes all those who, under whatsoever name and title, are set over any
[Page 50] patriarchal, primatial, metropolitan, and
cathedral churches, and hereby accounts all such admonished, that, taking heed
to themselves, and to the whole flock, wherein the Holy Ghost hath placed them
to rule the Church of God which he hath purchased with his own blood, they be
vigilant, as the Apostle enjoins, that they labour in
all things, and fulfil their ministry: but let them
know, that fulfil it they cannot, if like hirelings
they abandon the flocks committed to them, and apply not themselves to the
keeping of their own sheep, whose blood will be required at their hands, by the
Supreme Judge; seeing that it is most certain that, if the wolf have devoured
the sheep, the shepherd's excuse will not be admitted, that he knew not thereof.
And yet, for as much as some are to be found at this time, who-as is
grievously to be lamented-forgetful even of their own salvation, and preferring
earthly things to heavenly, and things human before divine, wander about in
various courts, or, their fold forsaken, and the care of the sheep committed to
them neglected, keep themselves occupied with the solicitudes of temporal
affairs; it hath seemed good to the sacred and holy Synod to renew, as by
virtue of the present decree It doth renew, the ancient canons promulgated
against non-residents, which (canons) have, through the disorders of the times
and of men, well nigh fallen into desuetude; and furthermore, in order to the
more fixed residence of the same, and for the reforming of manners in the church,
it hath seemed good to appoint and ordain in the manner following:-If any one,
by whatsoever dignity, degree, and pre-eminence distinguished, shall, by
remaining six months together out of his own diocese, all lawful impediment, or
just and reasonable causes ceasing, be absent from a patriarchal, primatial, metropolitan, or cathedral church, under what
title soever, cause, name, or right committed to him,
he shall ipso jure incur the penalty of the forfeiture of a fourth part of one
year's fruits, to be applied, by an ecclesiastical [Page 51] superior, to the
fabric of the church and to the poor of the place. And if he continue
absent in this way during six other months, he shall thereupon forfeit another
fourth part of the fruits to be applied in like manner. But if the contumacy
proceed yet further, the metropolitan shall, for the subjecting him to a
severer censure of the sacred canons, be obliged to denounce his absent suffragan bishops, and the oldest resident suffragan bishop to denounce his absent metropolitan, to
the Roman pontiff, either by letter or by messenger, within the space of three
months, under the penalty, to be ipso facto incurred, of being interdicted from
entering into the church; that he, by the authority of his own supreme See, may
proceed against the said non-resident prelates, according as the greater or
less contumacy of each may require, and provide the said churches with more
useful pastors, as he shall know in the Lord to be salutary and expedient.
CHAPTER II.
It is not lawful for any one who holds a benefice requiring personal
residence to absent himself, save for a just cause to be approved of by the
bishop, who even then shall, for the cure of souls, substitute a vicar in his
stead, withdrawing a portion of the fruits.
Those inferior to bishops, who hold by title, or in commendam,
any ecclesiastical benefices requiring personal residence whether by law or
custom, shall be compelled, by their Ordinaries, to reside, by suitable legal
remedies; as to them shall seem expedient for the good government of the
churches and the advancement of the service of God, taking into account the
character of the places and persons; and to no one shall any perpetual
privileges, or indults, in favour of non-residence,
or of receiving the fruits during absence, be of avail: temporary indulgences
and dispensations, however, granted solely for true and reasonable causes, and
which are to be legitimately proved before the Ordinary, shall remain in force;
in which cases [Page 52] nevertheless, it shall be the office of bishops, as
delegated in this matter by the Apostolic See, to provide that, by deputing
competent vicars, and by assigning them a suitable portion of the fruits, the
cure of souls be nowise neglected; no privilege or exemption whatever being of
avail to any in this regard.
CHAPTER III.
The excesses of Secular clerics and of Regulars
who live out of their monasteries, shall be corrected by the Ordinary of the
place.
The prelates of the churches shall apply themselves prudently and diligently
to correct the excesses of their subjects; and no Secular cleric, under pretext
of a personal privilege, or any Regular, living out of his monastery, shall,
under pretext of a privilege of his order, be accounted, if he transgress,
exempt from being visited, punished, and corrected, in accordance with the
ordinances of the canons, by the Ordinary of the place, as being delegated
hereunto by the Apostolic See.
CHAPTER IV.
Bishops and other greater prelates shall visit any churches whatsoever, as
often as there shall be need; everything which might hinder this decree being
abrogated.
The Chapters of cathedral, and of other greater, churches, and the members
thereof, shall not be able,-by any exemptions, customs, judgments, oaths, concordates, which only bind the authors thereof and not
also their successors,-to screen themselves from being capable of being, in
accordance with the ordinances of the canons, visited, corrected, and amended,
as often as shall be needful, even with apostolical
authority, by their own bishops, and other greater prelates, by themselves
alone, or with those whom they shall see fit to have accompany them.
[Page 53]
CHAPTER V.
Bishops shall neither exercise any pontifical function, nor ordain, in
another diocese.
It shall not be lawful for any bishop, under the plea of any privilege soever, to exercise pontifical functions in the diocese of
another, save by the express permission of the Ordinary of the place, and in
regard to those persons only who are subject to that same Ordinary: if the
contrary shall have been done, the bishop shall be ipso facto suspended from
the exercise of episcopal functions, and those so
ordained (be similarly suspended) from the exercise of their orders.
INDICTION OF THE NEXT SESSION
Doth it please you, that the next ensuing Session be celebrated on
Thursday, the fifth day after the first Sunday of the approaching Lent, which
(Thursday) will be the third day of the month of March? They answered: It pleaseth us.
[1] The canons and decrees of the sacred
and oecumenical Council of Trent, Trans. J. Waterworth (London: Dolman, 1848), 30-53. Scanned by Hanover College students in 1995. The page
numbers of Waterworth's translation appear in
brackets. http://history.hanover.edu/texts/trent/ct06.html.