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Is it necessary for people to confess their sins to a priest before God ...

There are in my opinion--,Mortal sin is Mortal Combat--By Pat Miron

I am Catholic


Mortal sin is Mortal Combat
By Pat Miron



Allow me my friend to add another layer of understanding, rather than simply comment on the Great Theologian; Thomas Aquinas profound teaching on Mortal Sin.

There are in my opinion,

 two Divine mysteries

 that are so profound that they alone ought to supply sufficient motivation for being


 a Informed, and Fully Practicing Catholic. 



 They are the “Real Presence,” Catholic Holy Communion


which invites one to an intimate union with our Creator God, far more intimate and personal than even married love.




 For is this Blessed Sacrament we not only participate “in it“


and if you don't believe in the catholic sacrament then you can go to hell 

 SESSION THE TWENTY-SECOND,


Being the sixth under the Sovereign Pontiff Pius IV., celebrated on the seventeenth day of
September, 1562.
DOCTRINE TOUCHING THE SACRIFICE OF THE MASS. CHAPTER IX.

TOUCHING THE SACRIFICE OF THE MASS.

---Canon I. If any one shall say, that in the mass a true and proper sacrifice is not offered to
God; or, that to be offered is nothing else but that Christ is given unto us to eat; let him be
anathema.

---Canon II. If any one shall say, that by those words, Do this in remembrance of me, Christ did
not institute the apostles priests; or, did not ordain that they, and other priests, should offer
His own body and blood; let him be anathema.

---Canon III. If any one shall say, that the sacrifice of the mass is only a sacrifice of
praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice offered on the
cross, but not a propitiatory sacrifice; or, that it avails him only who receiveth; and that it
ought not to be offered for the living and the dead for sins, punishments, satisfactions, and other
necessities; let him be anathema.

---Canon IV. If any one shall say, that, by the sacrifice of the mass, a blasphemy is thrown upon
the most holy sacrifice of Christ offered on the cross; or, that it is thereby derogated from; let
him be anathema.

---Canon V. If any one shall say, that it is an imposture to celebrate masses in honour of the
saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.

---Canon VI. If any one shall say, that the canon of the mass contains errors, and is therefore to
be abrogated; let him be anathema.

---Canon VII. If any one shall say, that the ceremonies, vestments, and outward signs, of which the
Catholic Church makes use in the celebration of masses, are incentives to impiety, rather than
offices of piety; let him be anathema.

---Canon VIII. If any one shall say, that masses, in which the priest alone communicates
sacramentally, are unlawful, and therefore to be abrogated; let him be anathema.

---Canon IX. If any one shall say, that the rite of the Homan Church, whereby a part of the canon
and the words of consecration are pronounced in a softened tone, is to be condemned; or, that the
mass ought only to be celebrated in the vulgar tongue; or, that water is not to be mixed with the
wine to be offered in the chalice, in that it is contrary to the institution of Christ; let him be
anathema.




, we literally SHARE in its substance as


 we become One with our God. ….

 The Second mystery deals with

 the forgiveness of our sins in the manner

why is this a mystery?it seems pretty straight forward..


God Himself has ordained. yes you must follow the rules and regulations put in place by the religious controlling organization


 according to commentary patrick j miron



[And therefore the ONLY sure method].  According to the counsal of trent

The result when we participate humbly; repent and convert from our hearts, ,


further supported by our future actions is “Known forgiveness of our sins.” No greater source of true-inner-peace and inexpressible joy is known to humanity.






Luke.15: 7“Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”



The past few hundred years has seen the introduction by mortal men,


various subtle “shortcuts,“ that are not approved by the catholic churh




deceitful, devious, duplicitous, underhanded, unreliable, untrustworthy, and motivated by a need for expediency driven by [radio, then television broadcast time restrictions]. 

Theologies like the “Sinners Prayer,“

 and teaching that one need only “Know Christ” to be saved; 


that once one “is saved” [OSAS] one can [will /does] no longer sin is further lead by selling a pleasing hoax to human understanding, 


while trying to  alter a complex and profound Divine teaching.  (

invented by the catholic church for control)



Likely well motivated; but nevertheless a Grave endangering of Souls, anything different than what God himself clearly commands is a very high risk belief. 

These are myths, a hoax, perpetrated on gullible innocent children of God. 

 and condemned at the counsel of Trent







---Canon XIX. If any one shall say 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 in nowise appertain to Christians;

 let him be anathema
 

---Canon XX. If any one shall say, that a man who is justified and how perfect soever, is not bound to the observance of the commandments of God and of the Church, but only to
believe; as if, forsooth, the Gospel were a bare and absolute promise of eternal life,without the condition of observation of the commandments; 

let him be anathema.

Another motive is “an easier, less painful, less humiliating way,” necessarily quicker, and facilitating the “easy-sell” on Broadcast media as an “quick-fix” alterative to Catholic Teachings.



Any informed discussion about sin will evolve around mans personal choices, mans own freewill-decisions. It would be a good idea to frame our discussion with a few bible passages, to insure the understanding that what we share is of Devine, not human origin.


 The background for what we Catholics understand and teach, believe and practice comes from both Sacred Tradition of the Old Testament, and Revelation by the teachings of Christ Himself in the new perfected Covenant in Christ own Blood of the New Testament.


 It is highly significant that Christ Passion and the shedding of His Blood, share in both of these mysterious, and powerful Sacraments, and that God could have chosen other ways to accomplish these task.



Sin can only exist because of 1.



The manner in which we emulate our God. Possessing too a mind, intellect and a FREEWILL that are permanently attached to our Souls. without which sin would not be possible.


 2. Sin requires always and every time the freewill consent of man. Even when prodded by this or that circumstance or condition, which God has grated to Satan to test us; sin always is a personal choice we must make.


Sin can be defined
as: “Saying NO! to God.”

 Logic conforms to the reality of this offence being either  

1. Lesser [Venial sins] or


2. Greater [Mortal sins]. Because God is “All Good things Perfected,”


 God’s response must be in relation  and proportion to the offense, as JUDGED by God’s, not mans standard.

CANNONS AND DECREES OF THE COUNCIL OF TRENT

CANNONS AND DECREES OF THE COUNCIL OF TRENT



anathema
Function: noun
Etymology: Late Latin anathemat-, anathema, from Greek, thing devoted
to evil, curse, from anatithenai to set up, dedicate, from ana- + tithenai to place, set

1 a: one that is cursed by ecclesiastical authority b: someone or something intensely disliked or
loathed
2 a: a ban or curse solemnly pronounced by ecclesiastical authority and accompanied by
excommunication b: the denunciation of something as accursed c: a vigorous denunciation
3: a person or thing accursed or consigned to damnation or destruction.

























Following are excerpts from: Google Books - The Canons and Decrees of the Council of Trent:
Literally translated into English by Theodore Alois Buckley.
http://books.google.com/books?id=P_GDBjERbmUC&pg=PR1&dq=[the+canons+and+decrees+of+the+co
uncil+of+trent]&output=text



































SESSION THE FOURTH,
Celebrated on the eighth day of the month of April, 1546. DECREE CONCERNING THE CANONICAL
SCRIPTURES.

---... But if any one receive not, as sacred and canonical, these same books entire with all their
parts, as they have been used to be read in the Catholic Church, and as they are contained in the
old Latin vulgate edition; and knowingly and deliberately despise the traditions aforesaid; let him
be anathema.

DECREE CONCERNING THE EDITION AND THE USE OF THE SACKED BOOKS.

---...henceforth, the sacred Scripture, and especially the aforesaid old and vulgate edition, be
printed in the most correct manner possible; and that it shall not be lawful for any one to print,
or cause to be printed, any books whatever, on sacred matters, without the name of the author; nor
to sell them in future, or even to keep them by them, unless they shall have been first examined,
and approved of by the ordinary; under pain of the anathema and fane imposed in a canon of the last
Council of Lateran.



SESSION THE FIFTH.
Celebrated on the seventeenth day of the month of June, 1546. DECREE CONCERNING ORIGINAL SIN.











---1. If any one does not confess that the first man, Adam, when he had transgressed the
commandment of God in Paradise, immediately lost the holiness and justice in which he had been
constituted and that he incurred, through the offence of such prevarication, the wrath and
indignation of God, and consequently death, which God had previously threatened to him, and,
together with death, captivity under the power of him who thenceforth had the empire of death, that
is to say, the devil and that the entire Adam, through that offence of prevarication, was changed
as respects the body and soul, for the worse; let him be anathema.

---2. If any one asserts, that the prevarication of Adam injured himself alone, and not his
posterity; and that he lost for himself alone, and not for us also, the holiness and justice,
received of God, which he lost; or that he, defiled by the sin of disobedience, has only transfused
death, and pains of the body, into the whole human race, but not sin also, which is the death of
the soul, let him be anathema

---3. If any one asserts that this sin of Adam, which in its origin is one, and being transfused
into all by propagation, not by imitation, is in each one as his own, is taken away either by the
powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus
Christ, who hath reconciled us to God in his own blood, made unto us righteousness, sanctification,
and redemption; or, if he denies that the same merit of Jesus Christ is applied, both to adults and
to infants, by the sacrament of baptism rightly administered in the form of the Church; let him be
anathema

---4. If any one denies that infants, newly born from their mothers' wombs, even though they be
sprung from baptized parents, are to be baptized; or says that they are baptized indeed for the
remission of sins, but that they draw nought of original sin from Adam, which has need to be
expiated by the laver of regeneration for the obtaining life everlasting,—whence it follows, as a
consequence, that in them the form of baptism, for the remission of sins, is understood to be not
true, but false,—let him be anathema.

---5. If any one denies, that, by the grace of our Lord Jesus Christ, which is conferred in
baptism, the guilt of original sin is remitted; or even asserts that all that which has the true
and proper nature of sin is not taken away, but says that it is only erased, or not imputed,—let
him be anathema.

---...This concupiscence, which the apostle sometimes calls sin, the holy synod declares that the
Catholic Church has never understood to be called sin, as being truly and properly sin in those
born again, but because it is of sin, and inclines to sin. And if any one is of a contrary opinion,
let him be anathema.



SESSION THE SIXTH,
Celebrated on the thirteenth day of the month of January, 1547. DECREE CONCERNING JUSTIFICATION.










CHAPTER XI.
On the Keeping of the Commandments, and on the Necessity and Possibility thereof.

---But no one, how much soever justified, ought to think of himself free from the observance of the
commandments; no one ought to make use of that rash saying, prohibited by the fathers under an
anathema

CHAPTER XVI.
On Thee Fruit of Justification, that is, on the Merit of Good Works and on the Marnier of that same
Merit.

ON JUSTIFICATION.

---Canon I. If any one shall say, that man may be justified before God by his own works, whether
done through the strength of human nature, or through the teaching of the law, without the divine
grace through Jesus Christ; let him be anathema.

---Canon II. If any one shall say, that the divine grace through Jesus Christ is given only unto
this, that man may more easily be able to live justly, and to merit eternal life, as if, by free
will without grace, he were able [to do] both, though hardly and with difficulty; let him be
anathema.

---Canon III. If any one shall say, that without the preventing inspiration of the Holy Ghost, and
his help, man can believe, hope, love, or be penitent, as he ought, so that the grace of
justification may be conferred upon him; let him be anathema.

---Canon IV. If any one shall say, that the free will of man moved and excited by God, by assenting
to God exciting and calling, nowise co-operates to the end that it should dispose and prepare
itself for obtaining the grace of justification; and that it cannot refuse
consent, if it would, but that, like something inanimate, it does nothing whatever, and is merely
in a passive state; let him be anathema.

---Canon V. If any one shall say, that, since Adam's sin, the free will of man is lost and
extinguished; or, that it is a thing with a name only, yea, a title without a reality, a figment,
in fine, brought into the Church by Satan; let him be anathema.

---Canon VI. If any one shall say, that it is not in the power of man to make his ways evil, but
that God worketh the works that are evil as well as those that are good, not by permission only,
but properly, and of Himself, in such wise that the treason of Judas be
no less His own proper work than the calling of Paul; let him be anathema.

---Canon VII. If any one shall say, that all works which are done before justification, in what
manner soever they be done, are truly sins or deserve the hatred of God; or that, the more
earnestly one strive to dispose himself for grace, so much the more grievously be sins; let him be
anathema.










---Canon VIII. If any one shall say, that the fear of hell, through which, 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 shall say, that by faith alone the impious is justified; so as to mean that
nothing else is required to co-operate in order unto the obtaining the grace of justification, and
that it is not in any respect necessary that he be prepared and disposed by the movement of his own
will; let him be anathema.

---Canon X. If any one shall say, that men are justified without the righteousness of Christ, by
which He merited for us to be justified; or that it is by that [justice] itself that they are
formally just; let him be anathema.

---Canon XI. If any one shall say, that men are justified either by the sole imputation of the
righteousness of Christ, or by the sole remission of sins, to the exclusion of the grace and the
charity which is shed abroad in their hearts by the Holy Ghost and is inherent in them; or even
that the grace, by which we are justified, is only the favour of God; let him he anathema.

---Canon XII. If any one shall say, that justifying faith is nought else but confidence in the
divine mercy which remits sins for Christ's sake; or that it is this confidence alone by which we
are justified; let him be anathema.

---Canon XIII. If any one shall say, that it is necessary unto every one, for the obtaining the
remission of sins, that he believe for certain, and without any hesitation arising from his own
infirmity and indisposition, that his sins are remitted unto him; let him be anathema.

---Canon XIV. If any one shall say, that man is absolved from his sins and justified, because that
he assuredly believed himself to be absolved and justified; or that no one is truly justified save
he who believes himself justified; and that, by this faith alone, absolution and justification are
perfected; let him be anathema.

---Canon XV. If any one shall say, that a man, who is born again and justified, is bound of faith
to believe that he is assuredly in the number of the predestinated; let him be anathema.

---Canon XVI. If any one shall say, that he will for certain, of an absolute and infallible
certainty, have that great gift of perseverance unto the end, unless that he have learnt this by a
special revelation; let him be anathema.

---Canon XVII. If any one shall say, that the grace of justification only befalleth 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 shall say, that the commandments of God are, even for a man that is
justified and constituted in grace, impossible to keep; let him be anathema.

---Canon XIX. If any one shall say 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 in nowise appertain to Christians; let him be anathema

---Canon XX. If any one shall say, that a man who is justified and how perfect soever, is not bound
to the observance of the commandments of God and of the Church, but only to believe; as if,
forsooth, the Gospel were a bare and absolute promise of eternal life, without the condition of
observation of the commandments; let him be anathema.

---Canon XXI. If any one shall say, that Christ Jesus was given of God unto men, as a redeemer, in
whom they should trust, and not also as a legislator, whom they should obey; let him be anathema.

---Canon XXII. If any one shall say, that the justified is able either to persevere, without the
special assistance of God, in the justice received; or that, with that [assistance], he is not
able; let him be anathema.

---Canon XXIII. If any one shall say, 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, throughout his whole life, to avoid all sins, even those that are venial, except by a
special privilege from God, as the Church holds respecting the Blessed Virgin; let him be anathema.

---Canon XXIV. If any one shall say, that the justice received is not preserved, and also increased
in the sight of God through good works; but that the said works are merely the fruits and signs of
justification received, but not a cause of the increase thereof; let him be anathema.

---Canon XXV. If any one shall say, that, in every good work, the just sins venially at least, or,
which is still more intolerable, mortally, and therefore deserves eternal punishments; and that it
is only for this cause he is not damned, because God does not impute those works unto damnation;
let him be anathema.

---Canon XXVI. If any one shall say, that the just ought not, for their good works which have been
done in God, to expect and hope for an eternal recompense from God, through His mercy and the merit
of Jesus Christ, if they persevere unto the end in well doing and in keeping the divine
commandments; let him be anathema.

---Canon XXVII. If any one shall say, that there is no deadly sin but that of infidelity; or, that
grace once received is not lost by any other sin, however grievous and enormous, save only by that
of infidelity; let him be anathema.

---Canon XXVIII. If any one shall say, that, grace being lost through sin, faith also is










always lost with it; or that the faith which remains is not a true faith, though it be not a lively
faith; or, that he, who has faith without charity, is not a Christian; let him be anathema.

---Canon XXIX. If any one shall say, 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 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 taught; let him be
anathema.

---Canon XXX. If any one shall say, that, after the grace of justification received, unto every
penitent sinner the guilt is so remitted, and the penalty of eternal punishment so blotted out,
that there remains not any penalty 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 laid open; let him
be anathema.

---Canon XXXI. If any one shall say, that the justified sins when he doeth good works with a view
to an eternal recompense; let him be anathema.

---Canon XXXII. If any one shall say, that the good works of a man that is justified are in such
wise 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 are performed by him through the
grace of God and the merit of Jesus Christ, whose living member he is, does not truly merit
increase of grace, eternal life, and the attainment of that eternal life, so be, however, that he
depart in grace, and, moreover, an increase of glory; let him be anathema.

---Canon XXXIII. If any one shall say, that, by this Catholic doctrine touching justification, set
forth by this holy synod in this present decree, aught is derogated from the glory of God, or the
merits of our Lord Jesus Christ, and not rather that the truth of our faith, and the glory in fine
of God and of Christ Jesus are rendered illustrious; let him be anathema.



SESSION THE SEVENTH,
Celebrated on the third day of the month of March, 1547. DECREE CONCERNING THE SACRAMENTS.

---Canon I. If any one shall say, that the sacraments of the New Law were not all instituted by
Jesus Christ, our Lord; or, that they are more, or less than seven, to wit, Baptism, Confirmation,
the Eucharist, Penance, Extreme Unction Orders, and Matrimony; or even that any one of these seven
is not truly and properly a sacrament; let him be anathema.

---Canon II. If any one shall say, that these said sacraments of the New Law do not differ from the
sacraments of the Old Law, save that the ceremonies are different, and the










outward rites different; let him be anathema.

---Canon III. If any one shall say, that these seven sacraments are equal to each other in such
wise, as that one is not in any way more worthy than another; let him be anathema.

---Canon IV. If any one shall say, that the sacraments of the New Law are not necessary unto
salvation, but superfluous, and that without them, and without the desire thereof, men, through
faith alone, obtain of God the grace of justification; though all [the sacraments] be not necessary
for every individual; let him be anathema.

---Canon V. If any one shall say, that these sacraments were instituted for the sake of nourishing
faith alone; let him be anathema.

---Canon VI. If any one shall say, that the sacraments of the New Law do not contain the grace
which they signify; or, that they do not confer that grace on those who do not place an obstacle in
the way; as though they were merely outward signs of grace or righteousness received through faith,
and certain marks of the Christian profession, by which the believers are distinguished amongst men
from the unbelievers; let him be anathema.

---Canon VII. If any one shall say, that grace, as far as concerneth God's part, is not given
through the said sacraments, always, and to all men, even though they rightly receive them, but
[only] sometimes, and to some persons; let him be anathema.

---Canon VIII. If any one shall say, that by the said sacraments of the New Law grace is not
conferred through the act performed, but that faith alone in the divine promise suffices for
obtaining grace; let him be anathema.

---Canon IX. If any one shall say, that, in the three sacraments, Baptism, to wit, Confirmation,
and Orders, there is not imprinted on the soul a character, that is, a certain spiritual and
indelible sign, on account of which they cannot be repeated; let him be anathema.

---Canon X. If any one shall say, that all Christians have power to administer the word, and all
the sacraments; let him be anathema.

---Canon XI. If any one shall say, that, in ministers, whilst they effect, and confer the
sacraments, there is not required the intention at least of doing what the Church does; let him he
anathema.

---Canon XII. If any one shall say, that a minister, being in deadly sin, provided that he observe
all the essentials which belong to the performance or conferring of the sacrament, neither performs
nor confers the sacrament; let him be anathema.

---Canon XIII. If any one shall say, that the received and approved rites of the Catholic
Church, wont to be used in the solemn administration of the sacraments, may be










contemned, or without sin omitted at pleasure by the ministers, or be changed by any pastor of the
churches into other new ones; let him be anathema.

TOUCHING BAPTISM.

---Canon I. If any one shall say, that the baptism of John had the same force with the baptism of
Christ; let him be anathema.

---Canon II. If any one shall say, that true and natural water is not of necessity for baptism,
and, on that account, wrests to some sort of metaphor those words of our Lord Jesus Christ; Except
a man be born again of water and the Holy Ghost; let him be anathema.

---Canon III. If any one shall say, that in the Romish church, which is the mother and mistress of
all churches, there is not the true doctrine concerning the sacrament of baptism; let him be
anathema.

---Canon IV. If any one 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 Ghost, with the intention of doing what the Church
doth, is not true baptism; let him be anathema.

---Canon V. If any one shall say, that baptism is free, that is, not necessary unto salvation;
let him be anathema.

---Canon VI. If any one shall say, that one who has been baptized cannot, even if he wish, lose
grace, let him sin ever so much, unless he will not believe; let him be anathema.

---Canon VII. If any one shall say, that the baptized are, by baptism itself, made debtors but to
faith only, and not to the observance of the whole law of Christ; let him be anathema.

---Canon VIII. If any one shall say, that the baptized are freed from all the precepts of the holy
Church, whether written or transmitted, so that they are not bound to observe them, unless they, of
their own accord, have chosen to submit themselves to them; let him be anathema.

---Canon IX. If any one shall soy, that men are so to be recalled unto the remembrance of the
baptism which they have received, as that they must understand that all vows which are made after
baptism are void, by virtue of the promise already made in that baptism; as if, by those [vows]
they both derogated from that faith which they have professed, and from baptism itself; let him be
anathema.

---Canon X. If any shall say, that, by the sole remembrance and faith of the baptism received, all
sins which are committed after baptism are either remitted, or made venial; let him be anathema.










---Canon XI If any one shall say, that baptism, true, and rightly conferred, is to be repeated for
him who, amongst Infidels, has denied the faith of Christ, when he is converted unto penitence; let
him be anathema.

---Canon XII. If any one shall say, that no one is to be baptized save at that age at which
Christ was baptized, or at the very point of death; let him be anathema.

---Canon XIII. If any one shall say, that infants, for that they have not actual faith, are not,
after having received baptism, to be reckoned amongst the faithful, and that, for this reason, they
are to be rebaptized, when they have arrived at years of discretion; or, that it is better that the
baptism of such be omitted, than that. they, while not believing by their own act, should be
baptized in the faith alone of the Church; let him be anathema.

---Canon XIV. If any one shall say, that those who have been thus baptized when infants, are, when
they have grown up, to be questioned whether they will ratify what their sponsors promised in their
name when they were baptized; and that, in case that they answer they will not, they are to be left
to their own will; and are not meanwhile to be compelled to a Christian life by any other penalty,
save that they be excluded from the participation of the Eucharist, and of the other sacraments,
until they repent; let him be anathema.

TOUCHING CONFIRMATION.

---Canon I. If any one shall say, that the confirmation of those who have been baptized is an idle
ceremony, and not rather a true and proper sacrament; or that it was formerly nothing more than a
kind of catechism, whereby they who were near years of discretion, declared an account of their
faith in the face of the Church; let him be anathema.

---Canon II. If any one shall say, that they who ascribe any virtue to the sacred chrism of
confirmation, do an injury to the Holy Ghost; let him be anathema.

---Canon III. If any one shall say, that the ordinary minister of holy confirmation is not the
bishop only, but any simple priest soever; let him be anathema.



SESSION THE THIRTEENTH,
Being the third under tlie Sovereign Pontiff Julius III., celebrated on the eleventh day of
October, 1651.
DECREE TOUCHING THE MOST HOLY SACRAMENT OF THE EUCHARIST.

CHAPTER III.
On the Excellency of the most holy Eucharist above the rest of Of The Sacraments. CONCERNING THE
MOST HOLY SACRAMENT OF THE EUCHARIST.
---Canon I. If any one shall deny, that, in the sacrament of the most holy Eucharist, are










verily, really, and substantially contained the body and blood, together with the soul and
divinity, of our Lord Jesus Christ, and consequently the whole Christ; but shall say that He is
only therein as in a sign, or in figure, or virtue; let him be anathema.

---Canon II. If any one shall say, 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 shall deny 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 Church most aptly calls
Transubstantiation; let him be anathema.

---Canon III. If any one shall deny, 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.

---Canon IV. If any one shall say, 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 after communion are reserved or remain, the true body of the Lord
remaineth not; let him be anathema.

---Canon V. If any one shall say, either that the chief fruit of the most holy Eucharist is the
remission of sins, or, that from it other effects do not result; let him be anathema.

---Canon VI. If any one shall say, that, in the holy sacrament of the Eucharist, Christ, the only
begotten Son of God, is not to be adored with even the worship external of latria, and is,
consequently, neither to be venerated with a special festive celebration, nor to be solemnly borne
about in processions, according to the laudable and universal rite and custom of the holy Church;
or, is not to be proposed publicly to the people to be worshipped, and that the worshippers thereof
are idolaters; let him be anathema.

---Canon VII. If any one shall say, 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 at hand; or that it is not lawful that it be carried honourably to the sick; let him
be anathema.

---Canon VIII. If any one shall say, that Christ, presented in the Eucharist, is eaten spiritually
only, and not also sacramentally and really; let him be anathema.

---Canon IX. If any one shall deny, 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.

---Canon X. If any one shall say, that it is not lawful for the priest celebrating to communicate
himself; let him be anathema.











---Canon XI. If any one shall say, that faith alone is a sufficient preparation for receiving the
sacrament of the most holy Eucharist; let him be anathema.



SESSION THE FOURTEENTH,
Being the fourth under the Sovereign Pontiff Julius III., celebrated on the twenty-fifth of
November, 1551.

ON THE MOST HOLY SACRAMENT OF PENANCE.

---Canon I. If any one shall say, that in the Catholic Church penance is not truly and properly a
sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they
fall into sin after baptism; let him be anathema.

---Canon II. If any one, confounding the sacraments, shall say, that baptism is itself the
sacrament of Penance, as though these two sacraments were not distinct, and that therefore penance
is not rightly called a second plank after shipwreck; let him be anathema.

---Canon III. If any one shall say, that those words of the Lord the Saviour, Receive ye
the Holy Ghost, whose sins ye shall remit, they are remitted unto them, and whose sins ye shall
retain, they are retained are not to be understood of the power of remitting and of retaining sins
in the sacrament of Penance, as the Catholic Church has always from the beginning understood them;
but wrests them, contrary to the institution of this sacrament, to the power of preaching the
Gospel; let him be anathema.

---Canon IV. If any one shall deny, that, unto the entire and perfect remission of sins, three acts
in the penitent, which are as it were the matter of the sacrament of Penance, are required, to wit,
contrition, confession, and satisfaction, which are called the three parts
of penance; or saith that there are only two parts of penance, to wit, the terrors which smite the
conscience upon being convinced of sin, and the faith, conceived by the Gospel, or by the
absolution, whereby one believes that his sins are remitted unto him through Christ; let him be
anathema.

---Canon V. If any one shall say, that the contrition which is acquired by means of the
examination, collection, and detestation of sins, whereby one thinks over his years in the
bitterness of his soul, by pondering on the grievousness, the multitude, the foulness of his sins,
the loss of eternal blessedness, and the having incurred eternal damnation, [joined] with the
purpose of a better life, is not a true and profitable sorrow, doth not prepare unto grace, but
maketh a man a hypocrite and a greater sinner; finally, that this is a forced and not a free and
voluntary sorrow; let him be anathema.

---Canon VI. If any one shall deny, either that sacramental confession was instituted, or is
necessary unto salvation, of divine right; or shall say, that the manner of confessing secretly to
a priest alone, which the Catholic Church hath ever observed from the










beginning, and doth observe, is alien from the institution and command of Christ, and is a human
invention; let him be anathema.

---Canon VII. If any one shall say, that, in the sacrament of Penance, it is not, of divine right,
necessary unto the remission of sins, to confess all and individually the deadly sins, the memory
of which, after due and diligent previous meditation is held, even those
which are secret, and those which are opposed to the two last commandments of the Decalogue, as
also the circumstances which change the species of a sin; but [saith] that such confession is only
useful to instruct and console the penitent, and that it was of old only observed in order to
impose a canonical satisfaction; or shall say, that they, who strive to confess all their sins,
wish to leave nothing to the divine mercy to pardon; or, finally, that it is not lawful to confess
venial sins; let him be anathema.

---Canon VIII. If any one shall say, that the confession of all sins, such as the Church observes,
is impossible, and is a human tradition, to be abolished by the pious; or that all and each of the
faithful of Christ, of either sex, are not obliged thereunto once a year, according to the
constitution of the great Council of Lateran, and that, on this account, the faithful of Christ
must not be persuaded to confess during Lent; let him be anathema.

---Canon IX. If any one shall say, that the sacramental absolution of the priest is not a judicial
act, but a bare ministry of pronouncing and declaring sins to be remitted unto him who confesses;
provided only he believe himself to be absolved, or [even if] the priest absolve not in earnest,
but in joke; or saith, that the confession of the penitent is not required, in order that the
priest may be able to absolve him; let him be anathema.

---Canon X. If any ope shall say, that priests, who are in deadly sin, have not the power of
binding and of loosing; or, that not priests alone are the ministers of absolution, but that unto
all and each of the faithful of Christ is it said: Whatsoever ye shall bind upon earth, shall be
bound also in heaven; and whatsoever ye shall loose upon earth, shall be loosed also in heaven jc
and, whose sins ye shall remit, they shall be remitted unto them; and whose sins ye shall retain,
they are retained by virtue of which words every one is able to absolve sins, to wit, public [sins]
by rebuke only; provided the person rebuked yield thereto, and secret [sins] by a voluntary
confession; let him be anathema.

---Canon XI. If any one shall say, that bishops have not the right of reserving cases to
themselves, except as regards external polity, and that therefore the reservation of cases hinders
not but that a priest may truly absolve from reserved cases; let him be anathema.

---Canon XII. If any one shall say, that the whole punishment is always remitted by God, together
with the guilt, and that the satisfaction of penitents is no other than the faith whereby they
learn that Christ hath made satisfaction for them; let him be anathema.

---Canon XIII. If any one shall say, that satisfaction for sins, as regards their temporal
punishment, is in no wise made to God, through the merits of Christ, by the punishments inflicted
by Him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily
undertaken, as by fastings, prayers, almsgivings, or by other works also










of piety; and that, therefore, the best penance is merely a new life; let him be anathema.

---Canon XIV. If any one shall say, that the satisfactions, by which penitents redeem their sins
through Christ Jesus, are not a worship of God, but traditions of men, obscuring the doctrine of
grace, and the true worship of God, and the benefit itself of the death of
Christ; let him be anathema.

---Canon XV. If any one shall say, that the keys are given to the Church, only to loose,
not also to bind; and that, therefore, priests, when they impose punishments on those who confess,
act contrary to the end designed by the keys, and contrary to the institution of Christ; and that
it is a fiction, that, after eternal punishment has, by virtue of the keys, been removed, there for
the most part remains a temporal punishment to be discharged;
let him be anathema.

ON THE SACRAMENT OF EXTREME UNCTION.

---Canon I. If any one shall say, that extreme unction is not truly and properly a sacrament,
instituted by Christ our Lord, and promulgated by the blessed apostle James, but only a rite
received from the fathers, or a human invention; let him be anathema.

---Canon II. If any one shall say, that the sacred unction of the sick does not confer grace, nor
remit sins, nor alleviate the sick; but that it has already ceased, as though the grace of cures
were of old only; let him be anathema.

---Canon III. If anyone shall say, that the rite and usage of extreme unction, which the holy Roman
Church observes, is repugnant to the declaration of the blessed apostle James, and that it is
therefore to be changed, and that it may, without sin, be contemned by Christians; let him be
anathema.

---Canon IV. If any one shall say, that the presbyters of the Church, whom the blessed James
exhorts to be brought to anoint the sick, are not the priests ordained by a bishop, but the seniors
in years in each community, and that for this reason a priest alone is not the proper minister of
extreme unction; let him be anathema.



SESSION THE TWENTY-FIRST,
Being the fifth under the Sovereign Pontiff Pius IV., celebrated on the sixteenth day of the month
of July, 1562.

ON COMMUNION UNDER BOTH SPECIES, AND ON THE COMMUNION OF INFANTS.

---Canon I. If any one shall say, that, by the precept of God, or, by necessity of salvation, all
and each of the faithful of Christ ought to receive both species of the most holy sacrament of the
Eucharist; let him be anathema.










---Canon II. If any one shall say, that the holy Catholic Church was not induced by just causes and
reasons to com municate, under the species of bread only, laymen, and also clerks when not
consecrating; let him be anathema.

---Canon III. If any one shall deny, that Christ whole and entire, the fountain and author of all
graces, is received under the one species of bread; because that, as some falsely assert, he is not
received, according to the institution of Christ himself, under both species; let him be anathema.

---Canon IV. If any one shall say, that the communion of the Eucharist is necessary for little
children, before they have arrived at years of discretion; let him be anathema.



SESSION THE TWENTY-SECOND,
Being the sixth under the Sovereign Pontiff Pius IV., celebrated on the seventeenth day of
September, 1562.
DOCTRINE TOUCHING THE SACRIFICE OF THE MASS. CHAPTER IX.

TOUCHING THE SACRIFICE OF THE MASS.

---Canon I. If any one shall say, that in the mass a true and proper sacrifice is not offered to
God; or, that to be offered is nothing else but that Christ is given unto us to eat; let him be
anathema.

---Canon II. If any one shall say, that by those words, Do this in remembrance of me, Christ did
not institute the apostles priests; or, did not ordain that they, and other priests, should offer
His own body and blood; let him be anathema.

---Canon III. If any one shall say, that the sacrifice of the mass is only a sacrifice of
praise and of thanksgiving; or, that it is a bare commemoration of the sacrifice offered on the
cross, but not a propitiatory sacrifice; or, that it avails him only who receiveth; and that it
ought not to be offered for the living and the dead for sins, punishments, satisfactions, and other
necessities; let him be anathema.

---Canon IV. If any one shall say, that, by the sacrifice of the mass, a blasphemy is thrown upon
the most holy sacrifice of Christ offered on the cross; or, that it is thereby derogated from; let
him be anathema.

---Canon V. If any one shall say, that it is an imposture to celebrate masses in honour of the
saints, and for obtaining their intercession with God, as the Church intends; let him be anathema.

---Canon VI. If any one shall say, that the canon of the mass contains errors, and is therefore to
be abrogated; let him be anathema.










---Canon VII. If any one shall say, that the ceremonies, vestments, and outward signs, of which the
Catholic Church makes use in the celebration of masses, are incentives to impiety, rather than
offices of piety; let him be anathema.

---Canon VIII. If any one shall say, that masses, in which the priest alone communicates
sacramentally, are unlawful, and therefore to be abrogated; let him be anathema.

---Canon IX. If any one shall say, that the rite of the Homan Church, whereby a part of the canon
and the words of consecration are pronounced in a softened tone, is to be condemned; or, that the
mass ought only to be celebrated in the vulgar tongue; or, that water is not to be mixed with the
wine to be offered in the chalice, in that it is contrary to the institution of Christ; let him be
anathema.



CHAPTER XI.
Usurpers of the Property of any Church or pious Place soever are punished.

If any clerk, or layman, by what dignity soever, even that of emperor or king, pre- eminent, should
be so greatly possessed by covetousness, the root of all evils, as to presume to convert unto his
own use, and to usurp, by himself or by others, by force, or fear excited, or even by means of any
supposititious persons, whether lay or clerical, or by any artifice, or under any sought-for
colourable pretext soever, the jurisdictions, goods, incomes, and rights, even those held in fee or
under lease, the fruits, emoluments, or any revenues soever, belonging to any church, or to any
benefice, whether secular or regular, monts-de-piete, or to any other pious places, which ought to
be employed for the necessities of the ministers and the poor; or [shall presume] to hinder them
from being received by those unto whom they by right belong; he shall so long he under an anathema,
until he shall have entirely restored to the Church, and to the administrator or beneficiary
thereof, the jurisdictions, goods, effects, rights, fruits, and revenues which he has seized upon,
or in what manner soever they have come to him, even by way of gift from a supposititious person;
and, until he shall, furthermore, have obtained absolution from the Roman Pontiff.



SESSION THE TWENTY-THIRD,
Being tlue seventh under tlue Sovereign Pontiff Pius IV., celebrated on the fifteenth day of the
month of July, 1563.

ON THE SACRAMENT OF ORDERS.

---Canon I. If any one shall say, that there is not in the New Testament a visible and external
priesthood: or that there is not any power of consecrating and offering the true body and blood of
the Lord, and of remitting and retaining sins; but only an office and bare ministry of preaching
the Gospel; or that those who do not preach are not priests at all; let him be anathema.

---Canon II. If any one shall say, that, besides the priesthood, there are not in the Catholic
Church other orders, both greater and lesser, by which, as by certain steps, advance is made unto
the priesthood; let him be anathema.

---Canon III. If any one shall say, that orders, or sacred ordination, is not truly and properly a
sacrament instituted by Christ the Lord; or, that it is a certain human figment devised by men
unskilled in ecclesiastical matters; or, that it is only a certain kind for choosing ministers of
the word of God and of the sacraments; let him be anathema.

---Canon IV. If any one shall say, that, by sacred ordination the Holy Ghost is not given; and that
the bishops do therefore vainly say, Receive ye the Holy Ghost; or, that a character is not thereby
imprinted; or, that he who has once been a priest, can again become a layman; let him be anathema.

---Canon V. If any one shall say, that the sacred unction which the Church makes use of in holy
ordination, is not only not required, but is to be despised and is pernicious, as likewise the
other ceremonies of Order; let him be anathema.

---Canon VI. If any one shall say, that, in the Catholic Church there is not a hierarchy instituted
by divine ordination, consisting of bishops, priests, and ministers; let him be anathema.

---Canon VII. If any one shall say, that bishops are not superior to priests; or, that they have
not the power of confirming and ordaining; or, that that power which they possess is common to them
with the priests; or, that orders, conferred by them, without the consent or vocation of the
people, or of the secular power, are invalid; or, that those who have neither been rightly
ordained, nor sent, by ecclesiastical and canonical power, but come from elsewhere, are lawful
ministers of the word and of the sacraments; let him be anathema.

---Canon VIII. If any one shall say, that the bishops, who are assumed by authority of the lioman
Pontiff, are not legitimate and true bishops, but a human figment; let him be anathema.



SESSION THE TWENTY-FOURTH,
Being the eighth under the Sovereign Pontiff Pint IV., celebrated on the eleventh day of the month
of November, 1563.
DOCTRINE TOUCHING THE SACRAMENT OF MATRIMONY. TOUCHING THK SACRAMENT OF MATRIMONY.
---Canon I. If any one shall say, that matrimony is not truly and properly one of the seven
sacraments of the evangelic law, instituted by Christ the Lord; but that it has been invented by
men in the Church, and that it does not confer grace; let him be anathema.










---Canon II. If any one shall say, that it is lawful for Christians to have several wives at the
same time, and that this is not prohibited by any divine law; let him be anathema.

---Canon III. If any one shall say, that those degrees only of consanguinity and affinity, which
are set down in Leviticus, can hinder matrimony from being contracted, and dissolve it when
contracted; and that the Church cannot dispense in some of those degrees, or ordain that others may
hinder and dissolve it; let him be anathema.

---Canon IV. If any one shall say, that the Church could not constitute impediments dissolving
marriage; or that she has erred in constituting them; let him be anathema.

---Canon V. If any one shall say, that on account of heresy, or irksome cohabitation, or
the intentional absence of one of the parties, the bond of matrimony may be dissolved; let him be
anathema.

---Canon VI. If any one shall say, that matrimony contracted, but not consummated, is not dissolved
by the solemn profession of religion by one of the parties married; let him be anathema.

---Canon VII. If any one shall say, that the Church doth err in that she hath taught, and doth
teach, according to the evangelical and apostolic doctrine, that the bond of matrimony cannot be
dissolved on account of the adultery of one of the married parties; and that both, or even the
innocent party, who gave not occasion to the adultery, cannot contract another marriage during the
lifetime of the other married person; and, that he is guilty of adultery, who, having put away the
adulteress, shall marry another wife, as also she, who, having put away the adulterer, shall wed
another husband; let him be anathema.

---Canon VIII. If any one shall say, that the Church errs, in that she decrees that, for many
causes, a separation may take place between husband and wife, in regard of bed or cohabitation, for
a determinate or for an indeterminate period; let him be anathema.

---Canon IX. If any one shall say, that clerks constituted in sacred orders, or regulars, who have
solemnly professed chastity, are able to contract marriage, and that being contracted, it is valid,
the ecclesiastical law, or vow, notwithstanding; and that the contrary is nothing else than to
condemn marriage; and, that all who do not feel that they have the gift of chastity, even though
they have made, a vow thereof, may contract marriage; let him be anathema: seeing that God denieth
not that gift to them that ask it rightly, neither does He suffer us to be tempted above that we
are able.

---Canon X. If any one shall say, that the marriage state is to be preferred before a state of
virginity, or of celibacy, and that it is not better and more blessed to remain in virginity,
or in celibacy, than to be joined in matrimony; let him be anathema.

---Canon XI. If any one shall say, that the prohibition of the solemnization of marriages at
certain times of the year, is a tyrannical superstition, proceeding from the superstition of the
heathen; or shall condemn the benedictions and other ceremonies of which the










Church makes use therein; let him be anathema.

---Canon XII. If any one shall say, that matrimonial causes do not concern ecclesiastical judges;
let him be anathema.

DECREE TOUCHING THE REFORMATION OF MARRIAGE. CHAPTER I.
Although it is not to be doubted, that clandestine marriages, made with the free consent of the
parties contracting, are valid and true marriages, so long as the Church has not rendered them
invalid; and consequently, that those persons are justly to be condemned, as the holy synod doth
condemn them with anathema, who deny that such marriages are true and valid; as also those who
falsely affirm that marriages contracted by the children of a family, without the consent of their
parents, are invalid, and that parents can make such marriages either valid or invalid;
nevertheless,

CHAPTER IX.

…Wherefore, seeing it is a thing especially wicked to violate the liberty of matrimony, and that
wrongs proceed from those from whom right is expected, the holy synod enjoins on all, of what
degree, dignity, and condition soever they may be, under pain of anathema to be incurred by the
very act, that they do not in any way constrain, directly or indirectly, those subject to them, or
any others soever, so as to hinder them from freely contracting marriage.

TOUCHING THE INVOCATION, VENERATION, AND ON RELICS OF SAINTS, AND SACRED IMAGES.

And the bishops shall carefully teach this; that, by means of the histories of the mysteries of our
Redemption, depicted by paintings or other representations, the people are instructed, and
strengthened in remembering, and continually reflecting on the articles of faith; as also that
great profit is derived from all sacred images, not only because the people are thereby admonished
of the benefits gifts which have been bestowed upon them by Christ, but also because the miracles
of God through the means of the saints, and their salutarv examples, are set before the eyes of the
faithful; that so for those things they may give God thanks; may order their own life and manners
in imitation of the saints; and
may be excited to adore and love God, and to cultivate piety. But if any one shall teach or-think
contrary to these decrees; let him be anathema

CHAPTER XVI.

...Moreover, no renunciation, or obligation made earlier, even though upon oath, or in favour of
any pious object soever, shall have force, unless it bo made with the permission of the bishop, or
of his vicar, within the two months immediately preceding profession; and it shall not otherwise bo
understood to obtain its effect, unless the profession have










followed thereupon: but if made in any other manner, even though with the express renunciation of
this privilege, even upon oath, it shall be invalid and of no effect. When the period of the
noviciate is ended, the superiors shall admit those novices, whom they have found qualified, to
profession; or they shall dismiss them from the monastery. By these things, however, the holy synod
does not intend to make. any innovation, or to prohibit, but that the religious order of clerks of
the Society of Jesus be able to serve God and His Church, according to their pious institute,
approved by the holy Apostolic See. And, furthermore, before the profession of a novice, whether
male or female, nothing shall be given to the monastery out of the property of the same, either by
parents, or relatives, or guardians, under any pretext soever, except for food and clothing, for
the time in which they are under probation; lest [the said novice] be unable to leave on this
account, that the monastery is in possession of the whole, or of the greater part of his substance;
and he be not easily able to recover it, if he should leave. Yea rather the holy synod enjoins,
under the pain of anathema on the givers and receivers, that this be by no means done; and that, to
those who leave before their profession, all things that were theirs be restored to them. And the
bishop shall, if need be, enforce even by ecclesiastical censures that this be performed aright.

CHAPTER XVIII.

The holy synod subjects to anathema all and each those persons, of what quality or condition soever
they may be, whether clerks or laymen, seculars or regulars, or sustaining what dignity soever, who
shall, in any way soever, force any virgin, or widow, or any other woman soever, except in the
cases laid down in law, to enter a monastery against her will, or to assume the habit of any
religious order, or to declare her
profession; as also all those who shall lend their counsel, aid, or favour thereunto; and those
also who, knowing that she does not voluntarily enter into the monastery, or take the habit, or
declare her profession, shall, in any way, interfere in that act, either by their presence, or
consent, or authority. It also subjects to a like anathema those who shall, in any way, without a
just cause, hinder the holy wish of virgins, or other women, to take the veil or declare their
vows. And all and each of those things which ought to be done before profession, or at the
profession itself, shall be observed not only in monasteries subject to the bishop, but also in all
others soever. From these; [rules], however, are excepted those women who are called penitents, or
convertites; in regard to whom their constitutions shall be observed.

DECREE CONCERNING INDULGENCES.

Whereas the power of conferring indulgences was granted by Christ to the Church; and she has, even
in the most ancient times, used the said power, delivered unto her of God; the sacred and holy
synod teaches and enjoins, that the use of indulgences, most salutary for the Christian people, and
approved of by the authority of sacred councils, is to be retained in the Church; and it condemns
with anathema those who either assert that they are useless, or who deny that there is in the
Church the power of granting them. In granting them, however, it desires that, according to the
ancient and approved custom in the Church, moderation be observed, lest, by excessive facility,
ecclesiastical discipline










be enervated.

ON RECEIVING AND OBSERVING THE DECREES OF THE COUNCIL.

So great has been the calamitousness of these times, and the inverate malice of the heretics, that
there has been nothing ever so clear in the statement of our faith, or so surely settled, which
they, at the persuasion of the enemy of the human race, have not defiled by some sort of error. For
which cause the holy synod hath taken especial care to condemn and anathematize the principal
errors of the heretics of our time, and to deliver and teach the true and Catholic doctrine; even
as it has condemned, anathematized, and defined. And whereas so many bishops, summoned from the
various provinces of the Christian world, cannot be absent for so long a time without great casting
away of the flock committed to them, and without universal danger; and whereas no hope remains that
the heretics, after having been so often invited, even with the public faith which they desired,
and so long expected, will come hither later; and as it is therefore necessary to put an end at
length to the sacred council: it now remains for it to admonish in the Lord all princes, as it
hereby does, so to afford their assistance as not to permit the things which it has decreed to be
corrupted or violated by heretics; but that they be by them and all others devoutly received and
faithfully observed.
ACCLAMATIONS OF THE FATHERS AT THE CLOSE OF THE COUNCIL. Cardinal. Anathema to all heretics.
Answer. Anathema, anathema.

THE BULL OF OUR HOLY LORD, THE LORD PIUS, BY DIVINE PROVIDENCE FOURTH POPE,

TOUCHING THE FORM OF THE OATH OF THE PROFESSION OF FAITH. Pius, bishop, servant of the servants of
God, for the perpetual memory hereof.
… I recognize the Holy Catholic and Apostolic Roman Church as the mother and mistress of all
churches; and I promise and swear true obedience to the Roman pontiff, successor of St. Peter,
prince of the apostles, and vicar of Jesus Christ. All other things also delivered, defined, and
declared by the sacred canons and oecumenical councils, and particularly by the holy Synod of
Trent, I undoubtingly receive and profess, and at the same time all things contrary, and any
heresies soever condemned by the Church, and rejected and anathematized, I, in like manner,
condemn, reject, and anathematize. This true Catholic faith, outside of which no one can be saved,
which at present I readily profess and truly hold, I, N. promise, vow, and swear, that I will most
steadfastly retain and confess the same entire and undefiled to the last breath of life (with God's
help), and that I will take care, as far as shall be in my power, that it be held, taught, and
preached by my subjects, or those whose charge shall devolve on me in virtue of my office. So
help me God, and these holy gospels of God.










III.—CONDEMNATION OF THE ERRORS OF JANSENIUS. Bull of Innocentius X. against the Five Propositions.
The first of the aforesaid propositions: Some commandments of God are impossible to just men,
though willing and endeavouring, according to the present strength which they possess; they even
want the grace by which they may become possible: we declare to be rash, impious, blasphemous,
condemned with anathema and heretical, and as such we condemn it.

Source: Google Books - The Canons and Decrees of the Council of Trent: Literally translated into
English By Council of Trent, Theodore Alois Buckley.
http://books.google.com/books?id=P_GDBjERbmUC&pg=PR1&dq=[the+canons+and+decrees+of+the+co
uncil+of+trent]&output=text

All---(no) this---prophecy of scripture is a matter of one's own interpretation,

Council of Trent

 

In the area of religious doctrine, the council refused any concessions to the Protestants and, in the process, crystallized and codified Catholic dogma far more than ever before.

 

It directly opposed Protestantism

by reaffirming the existence of seven sacraments, transubstantiation, purgatory, the necessity of the priesthood, and justification by works as well as by faith.

Clerical celibacy and monasticism were maintained, and decrees were issued in favor of the efficacy of relics, indulgences, and the veneration of the Virgin Mary and the saints.

Tradition was declared coequal to Scripture as a source of spiritual knowledge, and the sole right of the Church to interpret the Bible was asserted

I am Catholic
Mortal sin is Mortal Combat
By Pat Miron



Allow me my friend to add another layer of understanding, rather than simply comment on the Great Theologian; Thomas Aquinas profound teaching on Mortal Sin.


There are in my opinion,






2^nd. Peter 1: 16-21 “You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.


First of all you must understand this, that


All---(no) this

prophecy of scripture is a matter of one's own interpretation,


 two Divine mysteries

 that are so profound that they alone ought to supply sufficient motivation for being a



 Informed, and Fully Practicing Catholic.



They are the “Real Presence,”




Canon 1.If anyone denies 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 says that He is in it only as in a sign, or figure or force, let him be anathema.

Canon 2.If anyone says 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 denies that wonderful and singular change of the whole substance of the bread into the body and the whole substance of the wine into the blood, the appearances only of bread and wine remaining, which change the Catholic Church most aptly calls transubstantiation, let him be anathema.

Canon 3.If anyone denies that in the venerable sacrament of the Eucharist the whole Christ is contained under each form and under every part of each form when separated, let him be anathema.

Canon 4.If anyone says 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 in usu, while being taken and not before and not after, and that the hosts or consecrated particles which are reserved or which remain after communion, the true body of the Lord does not remain, let him be anathema.

Canon 5.If anyone says that the principal fruit of the most Holy Eucharist is the remission of sins, or that other effects do not result from it, let him be anathema.

Canon 6.If anyone says that in the holy sacrament of the Eucharist, Christ, the only begotten Son of God, is not to be adored with the worship of latria, also outwardly manifested, and is consequently neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession according to the laudable and universal rite and custom of the holy Church, or is not to be set publicly before the people to be adored and that the adorers thereof are idolaters, let him be anathema.

Canon 7.If anyone says that it is not lawful that the Holy Eucharist be reserved in a sacred place, but immediately after consecration must necessarily be distributed among those present, or that it is not lawful that it be carried with honor to the sick, let him be anathema.

Canon 8.If anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really, let him be anathema.



 Catholic Holy Communion which invites one to an intimate union with our Creator God, far more intimate and personal than even married love.



 For is this Blessed Sacrament we not only participate “in it“, we literally SHARE in its substance as we become One with our God. ….



Canon 6.If anyone says that in the holy sacrament of the Eucharist, Christ,

the only begotten Son of God, is not to be adored with the worship of latria, also outwardly manifested, and is consequently neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession according to the laudable and universal rite and custom of the holy Church, or is not to be set publicly before the people to be adored and that the adorers thereof are idolaters, let him be anathema.





The Second mystery deals with




the forgiveness of our sins in the manner God Himself has ordained.



 [And therefore the ONLY sure method].



The result when we participate humbly; repent and convert from our hearts, ,further supported by our future actions is “Known forgiveness of our sins.” No greater source of true-inner-peace and inexpressible joy is known to humanity.
Luke.15: 7“Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”
The past few hundred years has seen the introduction by mortal men, various subtle “shortcuts,“ that are
deceitful, devious, duplicitous, underhanded, unreliable, untrustworthy, and motivated by a need for expediency driven by [radio, then television broadcast time restrictions]. Theologies like the “Sinners Prayer,“ and teaching that one need only “Know Christ” to be saved; that once one “is saved” [OSAS] one can [will /does] no longer sin is further lead by selling a pleasing hoax to human understanding, while trying to alter a complex and profound Divine teaching. Likely well motivated; but nevertheless a Grave endangering of Souls, anything different than what God himself clearly commands is a very high risk belief. These are myths, a hoax, perpetrated on gullible innocent children of God. Another motive is “an easier, less painful, less humiliating way,” necessarily quicker, and facilitating the “easy-sell” on Broadcast media as an “quick-fix” alterative to Catholic Teachings.
Any informed discussion about sin will evolve around mans personal choices, mans own freewill-decisions. It would be a good idea to frame our discussion with a few bible passages, to insure the understanding that what we share is of Devine, not human origin. The background for what we Catholics understand and teach, believe and practice comes from both Sacred Tradition of the Old Testament, and Revelation by the teachings of Christ Himself in the new perfected Covenant in Christ own Blood of the New Testament. It is highly significant that Christ Passion and the shedding of His Blood, share in both of these mysterious, and powerful Sacraments, and that God could have chosen other ways to accomplish these task.
Sin can only exist because of 1.
The manner in which we emulate our God. Possessing too a mind, intellect and a FREEWILL that are permanently attached to our Souls. without which sin would not be possible. 2. Sin requires always and every time the freewill consent of man. Even when prodded by this or that circumstance or condition, which God has grated to Satan to test us; sin always is a personal choice we must make.
Sin can be defined
as: “Saying NO! to God.” Logic conforms to the reality of this offence being either 1. Lesser [Venial sins] or 2. Greater [Mortal sins]. Because God is “All Good things Perfected,” God’s response must be in relation and proportion to the offense, as JUDGED by God’s, not mans standard.
The GREATEST failing of humanity,
beginning with Adam and Eve and all humanity since is not being able to comprehend how deeply God abhors all sin. Sin attacks the very grain of Gods goodness, mercy and love. And what makes it even worse; it is as already stated, our freewill choice. It is a direct affront to God’s goodness, fairness and justice.
The origin of sin begin with Satan. God’s first creation in “his own image” was Angels who possess to a far greater degree than does humanity; a more nearly perfect intellect, mind, and freewill. Having a level of right understanding that we shall never possess in this mortal life. Both Angels and Adam and Eve lived a “perfect” existence lacking ONLY One Thing. NOT actually being God. Not simply being LIKE God; but actually being God. Driven by pride which is now Satan’s KEY to the lock on our souls, and further accessed through our emotions; Satan has enormous, unimagined powers of influence granted by God in order to test us. Facilitated even more by a ruthless lack of moral values, and completely without scruples, Satan is ALWAYS on “the attack.” . God seeks “perfect love” returned to Him, in response to the perfect love that He offers to us. The fact that we can and therefore MUST freely choose to love or to hate God, is what adds value nearing perfection to our right choice.
1John.1 Verses 8 to 10
“If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us.”
1John.5 Verses 16 to 1
“If any one sees his brother committing what is not a mortal sin, he will ask, and God will give him life for those whose sin is not mortal. There is sin which is mortal; I do not say that one is to pray for that. All wrongdoing is sin, but there is [also] sin which is not mortal.”
John.20 Verses 20 to 23
When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained”
Heb.5 Verses 1 to 6 “For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. He can deal gently with the ignorant and wayward, since he himself is beset with weakness. Because of this he is bound to offer sacrifice for his own sins as well as for those of the people. And one does not take the honor upon himself, but he is called by God, just as Aaron was.” John.15: 16 “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you.”
Lev.19:22“And the priest shall make atonement for him with the ram of the guilt offering before the LORD for his sin which he has committed; and the sin which he has committed shall be forgiven him.”
Let me be clear from the start. “Only God can and Only God does forgive our sins
.Acts.4: 12 “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”
Luke.11: 4“and forgive us our sins, for we ourselves forgive every one who is indebted to us; and lead us not into temptation.” [The Lord’s Prayer.]
Acts.2: 38“And Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.”
Exod.10: 17“Now therefore, forgive my sin, I pray you, only this once, and entreat the LORD your God only to remove this death from me.”
Matt.9: 2, 5-6 “And behold, they brought to him a paralytic, lying on his bed; and when Jesus saw their faith he said to the paralytic, “Take heart, my son; your sins are forgiven.” For which is easier, to say, `Your sins are forgiven,’ or to say, `Rise and walk’? But that you may know that the Son of man has authority on earth to forgive sins” – he then said to the paralytic — “Rise, take up your bed and go home.”
Matt.26: 28“for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
Mark.1: 4“John the baptizer appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins.”
Let’s then resolve the issue of “WHY” forgiveness of sis in in an absolute sense necessary IF one is to attain the Eternal Bliss of heaven.
Matt. 17:19
“ ….. If you would enter life, keep the commandments.”
Matt.5: 29-30 [Jesus Himself taught] “If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell.” [Not literal BUT conveying God’s absolute abhorrence of sin.]
Rev.2: 23“and I will strike her children dead. And all the churches [speaking here of regions, not different faiths] shall know that I am he who searches mind and heart, and I will give to each of you as your works deserve.”
The absolutely necessary forgiveness of ALL of our sins is predicated on the principles of God’s fairness and justice as well as the scientific principle that “all actions cause a like reaction.” Therefore “good” begets good, and evil begets “evil.” It is a profound truth that God cannot choose to permit evil without imposing just consequences. Such is the Nature of a Perfect God.
Rev. 21: 27 “But nothing unclean shall enter it, [Heaven] nor any one who practices abomination or falsehood, but only those who are written in the Lamb’s book of life.” Mt. 5: 26truly, I say to you, you will never get out till you have paid the last penny. Matt.5: 48“You, therefore, must be perfect, as your heavenly Father is perfect.”
The Nature of Sin
Devine Justice demands that each sin be judged by God upon it effects and consequences to our souls, to our relationship with God and to those who are effected by our sins. For sin is very seldom a private matter, not effecting others. Therefore God judges sins as either “lesser” [venial], or “greater” [Mortal] in assigning merit of consequences to them. It is important to know that nothing remains hidden from God. God reads our minds and our hearts, and then factors in our degree of intent to harm, as well as the natural effects of our actions on all. …. Every sin has TWO separate types of consequences; two separate“ natures.” The first we might term the “apparent” [that which can be known], and the second; the “hidden,” but no less real. BOTH have there own separate consequences, and BOTH contribute to the imperfect condition of our souls, so both MUST be repaid in full if one is to attain heaven.
Mark.3: 28 -29 “Truly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.” So the only unforgivable sin is “denial” of God.
Venial sins:
These are sins most often of impulse or emotion. There intent is not “harm to others” but they may inadvertently have such an effect. Venial sins need not, in an absolute sense “have to be confessed in the sacrament of Confession” to be forgiven. One can appeal directly to God and at Mass we all join in a public “Act of Contrition” that through the mercy of God and the graces offered at Mass; remit all venial sins. [This is essential so that when we receive our God in Holy Communion, our souls are completely without sin. [Holy Communion is NEVER to be participated in when not in the state of grace caused by unconfessed, and unforgiven Mortal sin.] Even these “lesser” sins can have long term, even lasting effects on our souls if they become habitual, and go uncurbed. They can lead us to more serious sins if we just accept them as insignificant.
Mortal sins:
As the name itself implies. “Mortal” means “death.” This death is spiritual in nature and so severe that it severs [for a time] our personal relationship with our God. It dramatically reduces the flow of grace to our souls and numbs our conscience when repeated
All Mortal sins must be confessed in the Sacrament of Confession. Relating and explaining the circumstances [relevant to the degree of guilt], the number of times committed and any other information that relates to the seriousness of the offense, such as others [not by name] who were hurt by the action.
Mortal sin too falls into two categories. Sins that are “conditional” meaning that the circumstances surrounding the issue cause them to be “Mortal sins” and “intrinsic evil” that are always and every time, under every condition and reason, because of there obvious severity, classified as Mortal sins. These sinful acts are, or should be known by everyone, as being serious offences against what is morally“right.”
Jer.31:33“But this is the covenant which I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it upon their hearts; and I will be their God, and they shall be my people.”
Heb.10: 16“This is the covenant that I will make with them after those days, says the Lord: I will put my laws on their hearts, and write them on their minds.”
Examples of “intrinsic evils.” …. Intentional, premeditated murder, abortion, all-support of those in favor of abortion, slander that ruins a reputation [even if true], infidelity in marriage, pre-marital’ sex, missing by intent Sunday or Holy day Mass, contraception, extreme acts of lack of charity. And this is by no means the entire list of these evils.
Conditional Mortal sin
is less clear. There are three conditions that must be met in order for a “conditional Mortal sin” to exist. 1. Serious matter 2. Pre-knowledge that it is a serious matter 3. Then a desire to do “it” anyway. The “10 Commandments” are not “only ten sins”, they are categories of possible sins.
Perhaps a couple of illustrations will help make it more clear?
I steal $10.00 from a truly needy person. …. I pad my expense voucher to the multi-million dollar company I work for by the same $10.00. Both are sinful acts. Because in the first instance I am taking from true need, but in the second; from surplus want; the degree of culpability [degree of guilt incurred] on my part makes the first action a “serious” matter and a possible Mortal sin [if the other two conditions are also met], while in the second case; because of the circumstances, the necessary condition of “serious matter” does not apply. KNOW that in BOTH cases real and actual repayment will be required.
Serious Matter
The guideline to be used is “would a majority of moral and like-mind persons consider this particular act to be “serious matter?” This assumes that these people have a properly informed conscience. So if we were to relate the above circumstances to 100 people; if more than half would agree that in the first case it is serious matter and in the second case that it is not. That is what we would use. If SINCERE / honest doubts remain, knowing that God reads both our minds and our hearts, to the validity of “serious matter” one should 1. ASSUME that it is NOT serious matter. 2. DISCUSS it with your Confessor in your next confession. 3. Make an exerted effort to avoid repeating this action until you have the opportunity to gain informed counsel.
Pre-knowledge of serious matter
In order for an act to become a Mortal Sin, one must be fully aware that the act being contemplated is going to be a mortal sin BEFORE it is committed.
Desire to commit the Mortal sin
For a Mortal sin to be “committed” it is sufficient that freewill desire be present. If for some reason one is unable to fulfill this sinful desire; it is still a Mortal Sin. Desire to commit is seen by God as having actually accomplished the act.
Payback of the “real things” and Reparation for our sins
So now we have a debt that we owe to both society, and to God. Payment is demanded and expected. But how is it accomplished?
The Confessor priest might impose specific things beyond the “normal penance” [usually in the form of specified prayers, but can be something else] that we must accomplish in order for the forgiveness granted to actually take effect. Perhaps a donation to a charity, or performing certain acts of charity. Perhaps asking for forgiveness from the parties we have hurt [this is seldom a requirement, but a possibility]. It can be what ever the priest feels is warranted, appropriate, and beneficial to our soul and that we are actually able to accomplish.
Reparation
of The Hidden [latent] effects of sin
As indicated above all sins, because sin has a public aspect to it, have in addition to the “real payback” required [in the examples above the $10.00], we must make “whole or complete” the wrongs we have caused, and repair as much as possible the harmful effects we have inflicted. Many times this is neither simply accomplished or even physically possible. How does one restore life for example, or a ruined reputation, or a broken marriage caused by infidelity, or even the padded $10.00? These wrongs too must be repaid. We see here that even after our sins have been confessed and forgiven; there remains the “lingering effects of our sin which continue to exist.” WHY? Because in a sense all sins are public, in that they have the potential to effect others, besides the one [in this case from whom the money was taken from]. Perhaps it took food from a family? Perhaps your discovered and you gave scandal? Perhaps it effects your families reputation? Perhaps your example causes someone else to follow your example? The possibilities for others to be effected are many.
The result is that these “lingering effects” too must be “paid for and repaired” before we can be Perfected, and qualify for heaven. How might this be accomplished? God and His One Catholic Church give us multiple ways to make amends. Here is a partial list:
Acts of charity
Daily Mass
Supporting the church either with money and or your God Given talents and time
Good works [like praying for others]
Adoration and Devine Worship
Indulgences [which is a separate topic]
The Sacrament of the “Last Rites.” [Has same effects a does the sacrament of Baptism.]
And if all of these fail to make us Perfect while still on earth; then there is Purgatory; a place of GREAT suffering; and GREAT HOPE, knowing that once we have been perfected; we too will access heaven and meet God “Face to Face.”
Forgiveness of Mortal sin require The sacrament of Confession [John 20;23 above]. This is the norm and the ordinary means that God demands. It requires 1. Humility 2. Contrition 3. Conversion of heart and a Catholic priest. There does exist an “extraordinary form” but that, because it is rare, too is a separate issue.
I do not wish in the present teaching to cover in detail the role of the priest and the sacrament of reconciliation itself. But Know that the priest does have a necessary and essential role, and that it REMAINS God who actually forgives us our sin. The use of priest is carried over from Old Testament times, dating back at least as far as Moses. The role is now expanded as are the responsibilities of the New Testament priesthood in total.
Humility
is the most necessary of all the virtues as it encompasses charity, faith and hope. Because “pride is Satan’s key to the lock to our souls; humility is the protector of our souls and our entire spiritual wellbeing. .
Contrition
is TRUE heart felt; life changing sorrow for having offended God. It is also sincere sorrow for inflicting injury on a brother or sister in Christ. One of the primary task of the priest is to ascertain the presence of “true contrition” within the penitent, before granting absolution.
Conversion of heart.
Contrition [sorrow] to be “true” requires a sincere effort and desire to alter how we actually life our lives. “Avoiding the near occasion of sin” becomes a serious issue and is not to be taken lightly. We are to avoid those things, people and places that MIGHT tempt us beyond our willingness to deny them. We are to take responsibility for out thoughts, our words and our deeds.
The final point I wish to share is that sin itself can take TWO distinct forms.
We can sin both Mortally and in lesser ways in what we choose to do AND WHAT WE OUGHT TO DO, BUT FAIL TO ACCOMPLISH. Sins of “commission” and sins of “OMISSION” are of equal guilt. Lack of charity is a prime example.
Deut.30: 19“I call heaven and earth to witness against you this day, that I have set before you life and death, blessing and curse; therefore choose life, that you and your descendants may live,
Sir.15: 17“Before a man are life and death, and whichever he chooses will be given to him.”
Oh my God I am truly sorry for having offended thee, who are All Good, and deserving of ALL of my love. I FIRMLY resolve with the help of your grace, to Confess ALL of my sins; to fulfill the penance given to me, and to avoid the near occasion of sin in my life. AMEN!
May God continue to Guide, lead, protect and Bless you,