Canons and Decrees of the Council of Trent/Session XIII/Sacrament of the Eucharist

by the Council of Trent

SESSION THE THIRTEENTH,

Being the third under the Sovereign Pontiff Julius III., celebrated on the eleventh day of October, 1551.

DECREE TOUCHING THE MOST HOLY SACRAMENT OF THE EUCHARIST.

The sacred and holy, œcumenical and general Synod of Trent, lawfully assembled in the Holy Ghost, the same legate and nuncios of the Apostolic See presiding therein,—although it was unto this end that it assembled, not without the special guidance and governance of the Holy Ghost [to wit], that it might set forth the true and ancient doctrine touching faith and the sacraments, and that it might provide a remedy for all the heresies, and the other most grievous troubles with which the Church of God is now most miserably agitated, and rent into many and various parts; yet, even from the outset, this especially has been the object of its desires, that it might pluck up by the roots those tares^[1] of execrable errors and schisms, which the enemy hath, in these our calamitous times, sown in the doctrine of the faith, in the use and worship of the sacred and holy Eucharist, which our Saviour, notwithstanding, left in His Church as a symbol of that unity and charity in which He would fain have all Christians be mutually joined and united together. Wherefore, this same sacred and holy synod, here delivering, on this venerable and divine sacrament of the Eucharist, that sound and genuine doctrine, which the Catholic Church, instructed by our Lord Jesus Christ Himself, and by His apostles, and taught by the Holy Ghost, who day by day brings to her remembrance all truth,^[2] has always retained, and will preserve even to the end of the world, forbids all the faithful of Christ, lest they should henceforth presume to believe, teach, or preach concerning the holy Eucharist, otherwise than as is explained and defined in this present decree.

CHAPTER I.

On the Real Presence of our Lord Jesus Christ in the most holy Sacrament of the Eucharist.

In the first place, the holy synod teaches, and openly and simply professes, that, in the sacred^[3] sacrament of the holy Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the species of those sensible things. For neither are these things mutually repugnant, that our Saviour Himself ever sitteth at the right hand of the Father in heaven,^[4] according, to the natural mode of existing, and that, nevertheless. He be, in many other places, sacramentally present unto us in his own substance, by that manner of existing, which, though we can scarcely express it in words, we yet can, by the understanding illuminated by faith, suppose, and ought most faithfully to believe, to be possible unto God.^[5] For thus all our forefathers, as many as were in the true Church of Christ, who have discoursed of this most holy sacrament, have most openly professed, that our Redeemer instituted this so admirable a sacrament at the last supper, when, after the blessing of the bread and wine, He bore witness, in distinct and clear words,^[6] that He gave them His own very Body, and His own Blood; words which, recorded by the holy Evangelists, and afterwards repeated by St. Paul,^[7] whereas they carry with them that proper and most manifest meaning according to which they were understood by the fathers, it is indeed a crime the most unworthy that they should be wrested, by certain contentious and wicked men, unto fictitious and imaginary figures of speech,^[8] whereby the verity of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and stay of truth,^[9] has detested, as satanical, these inventions devised by impious men; she recognizing, with a mind ever grateful, and remembering, this most excellent benefit of Christ.

CHAPTER II.

On the Reason of the Institution of this most holy Sacrament.

Our Saviour, therefore, when about to depart from this world unto the Father, instituted this Sacrament, in which He, as it were, poured forth the riches of His divine love towards man, making a remembrance of his wonderful works;^[10] and He commanded us, in the participation thereof, to venerate His memory, and to show his death until He come^[11] to judge the world. And He also willed that this sacrament should be received as the spiritual food of souls, whereby may be nourished and strengthened those who live with His life, who said, He that eateth me, he also shall live by me;^[12] and as an antidote, by the which we may be freed from daily faults, and preserved from mortal sins. He willed, furthermore, that it should be a pledge of our glory to come, and of everlasting happiness, and thus be a symbol of that one body of which He is the head, and to which He would fain have us, as members, be united by the closest bond of faith, hope, and charity, that we might all speak the same thing, and there might be no schisms among us^[13]

CHAPTER III.

On the Excellency of the most holy Eucharist above the rest of the Sacraments.

This indeed is common to the most holy Eucharist with the rest of the sacraments, that it is a symbol of a sacred thing, and is a visible form of an invisible grace; but there is found in the Eucharist this excellent and peculiar thing, that the other sacraments have then first the power of sanctifying, when one uses them, whereas in the Eucharist, before the use, there is the Author Himself of sanctity. For the apostles had not as yet received the Eucharist from the hand of the Lord, when, nevertheless, Himself truly affirmed that to be His own body which He presented. And this faith has ever been in the Church of God, that, immediately after the consecration, the very Body of our Lord, and His very Blood, together with His soul and divinity, exist under the species of bread and wine; but the Body indeed under the species of bread, and the Blood under the species of wine, by the force of the words; but the body itself under the species of wine, and the blood under the species of bread, and the soul under each, by the force of that natural connexion and concomitancy by which the parts of Christ our Lord, who hath now risen from the dead, to die no more,^[14] are united together; and the divinity, furthermore, on account of that admirable hypostatical union thereof with His body and soul. Wherefore it is most true, that as much is contained under either species as under each; for Christ whole and entire is under the species of bread, and under any part soever of that species; likewise the whole [Christ] is under the species of wine, and under its parts.

CHAPTER IV.

On Transubstantiation.

But because Christ, our Redeemer, declared that which He offered under the species of bread to be verily His own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion takes place of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood. Which conversion is, by the holy Catholic Church, conveniently and properly called Transubstantiation.

CHAPTER V.

On the Worship^[15] and Veneration to be shown to the most holy Sacrament.

There is, therefore, no room left for doubting, that all the faithful of Christ, according to the custom ever received in the Catholic Church, exhibit in veneration the worship of latria,^[16] which is due to the true God, to this most holy sacrament. For it is not the less to be worshipped on this account, that it was instituted by Christ, the Lord, to be received. For we believe that same God to be present therein, concerning whom the eternal Father, when introducing him into the world, says; And let all the angels of God adore him;^[17] whom the Magi, falling down, worshipped;^[18] who, in fine, as the scripture beareth witness, was worshipped by the apostles in Galilee.^[19]

The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this most sublime and venerable sacrament should be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it should be borne reverently and with honour in processions through the streets, and public places. For it is most just that there be certain stated holy days, when all Christians may, with a special and unusual demonstration, testify that their minds are grateful and mindful towards their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of His death are represented. And so indeed did it behove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendour, and placed in the midst of so great joy of the universal Church, may either pine away, weakened and broken; or, touched with shame, and confounded, at length repent.

CHAPTER VI.

On Reserving the Sacrament of the sacred Eucharist and bearing it to the Sick.

The custom of reserving the holy Eucharist in the sacrarium^[20] is so ancient, that even the age of the Council of Nicæa^[21] recognized it. Moreover, as to the carrying the sacred Eucharist itself to the sick, and carefully reserving it unto this purpose in churches, besides that it is conformable with the highest practice, equity and reason, it is also found enjoined in numerous councils,^[22] and observed according to the most ancient of the Catholic Church. Wherefore, this holy synod ordains, that this salutary and necessary custom be by all means retained.

CHAPTER VII.

On the Preparation which is to he given that one may worthily receive the sacred Eucharist.

If it becometh not for any one to approach any of the sacred functions, unless [he approach] holily; assuredly, the more the holiness and divinity of this heavenly sacrament be understood by a Christian man, so much the more diligently ought he to take heed that he approach not to receive it but with great reverence and holiness, especially as we read in the apostle those words full of terror; He that eateth and drinketh unworthily, eateth and drinketh judgment to himself.^[23] Wherefore, by him who would communicate, must the precept of the apostle be recalled to mind; Let a man prove himself.^[24] But ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of deadly sin, how contrite soever he may seem to himself, ought to approach the sacred Eucharist without sacramental confession preceding. This the holy synod hath decreed is to be perpetually observed by all Christians, even by those priests on whom by their office it may be incumbent to celebrate, provided the opportunity of a confessor fail them not. But if, necessity being urgent, a priest should celebrate without previous confession, let him confess as soon as possible.

CHAPTER VIII.

On the Use of this admirable Sacrament.

Now as regards the use, our Fathers have rightly and wisely distinguished three ways of receiving this holy sacrament. For they have taught that some receive it sacramentally only, to wit, sinners: others spiritually only, those, to wit, who eating in desire that heavenly bread which is set before them, are, by the lively faith which worketh by love,^[25] made sensible of the fruit and utility thereof: whereas the third receive it both sacramentally and spiritually; and these are they who so prove and prepare themselves beforehand, that they approach this divine table clothed with the wedding garment.^[26] Now as to the reception of the sacrament, it was always the custom in the Church of God, that laymen should receive the communion from the priests; but that the priests when celebrating should communicate themselves; which custom, as coming down from an apostolical tradition, ought with justice and reason to be retained. And finally, this holy synod with fatherly affection admonishes, exhorts, entreats, and beseeches, by the bowels of the mercy of our God, that all and each of those who are reckoned under the Christian name, would now at length join and agree in this sign of unity, in this bond of charity, in this symbol of concord; and that, mindful of the so great majesty, and the so exceeding love of our Lord Jesus Christ, who gave unto us His own beloved soul as the price of our salvation, and gave unto us His own flesh to eat, they would believe and venerate these sacred mysteries of His body and blood with such constancy and firmness of faith, with such devotion of soul, with such piety and worship, as to be able to receive frequently that supersubstantial bread, and that it may be to them truly the life of the soul, and the perpetual health of their mind; that, by the strength thereof, being invigorated, they may, after the journeying of this miserable pilgrimage, be able to arrive at their heavenly country, to eat, without any veil, that same bread of angels which they now eat under the sacred veils.

But whereas it is not enough to declare the truth, if errors be not laid open and repudiated, it hath seemed good to the holy synod to subjoin these canons, that all, the Catholic doctrine being already recognized, may also understand what are the heresies against which they ought to guard and avoid.

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,^[27] 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. And, lest so great a sacrament should be received unworthily, and so unto death and condemnation, this holy synod ordains and declares, that sacramental confession, when a confessor is to be obtained, is of necessity to be made beforehand, by those whom the conscience of deadly sin burthens, how contrite even soever they may deem themselves. But if any one shall presume to teach, preach, or obstinately assert, or even by publicly disputing, defend the contrary, he shall be by the very act excommunicated.

 

1. Matt. xiii. 28, 30.
2. See Luke xii. 12 ; John xiv. 26 ; xvi. 13.
3. "Almo," a word commonly used as an epithet of various heathen deities, with a reference to the power of providing nourishment, and hence "beneficial," "kindly." We have no equivalent word in our language. The Rev. J. Waterworth has rendered it "august" in his translation.
4. See the Symbol in Sess. iii.
5. Cf. Matt. xix. 26 ; Luke xviii. 27.
6. Matt. xxvi. 26-28 ; Mark xix. 22-24 ; Luke xxii. 19, seq.
7. 1 Cor. xi. 24, sqq.
8. Tropos.
9. 1 Tim. iii. 15.
10. Ps. cx. 4 (cxi. 4).
11. Luke xxii. 19 ; 1 Cor. xi. 26.
12. John vi. 58.
13. 1 Cor. i. 10.
14. Rom. vi. 9.
15. Cultu.
16. I. e. worship of the highest order. The Romanists make a distinction between the degrees of worship.
17. Ps. xcvi. 7 (xcvii. 7). Cf. Heb. i. 6.
18. Matt. ii. 11.
19. See Matt, xxviii. 17; Luke xxiv. 52.
20. A part of the altar, with a kind of box or case in which the Eucharist was kept. "Pars altaris, ubi reponitur pyxis, in qua sacra Eucharistia asservatur, nostris yulgo Tabernacle."—Du Cange. See Hoffmann's Lexicon, vol. iv. p. 18. The word is sometimes used for the space enclosed by the altar-rails, the chancel.
21. See Conc. Nicæen. I. c. 13.
22. See, for instance, Concil. Ancyr. c. 5; Concil. Agath. c. 15.
23. 1 Cor. xi. 29.
24. 1 Cor. xi. 28.
25. Gal. v. 6.
26. Matt. xxii. 11, 12.
27. See note page 74.