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CANON V. If any shall say, either that the remission of sins is the chief fruit of the holy Eucharist, or that no other effects proceed from it; let him be accursed.
Canon V. Si quis dixerit, vel præcipuum fructum sanctissimæ Eucharistiæ esse remissionem peccatorum, vel ex ea non alios effectus provenire; anathema sit.
CANON VI. If any shall say, that in the holy sacrament of the Eucharist, Christ, the only-begotten Son of God, is not to be adored, and that outwardly, with the worship of latria; and therefore, that He ought neither to be venerated by any especial festive celebration, nor carried solemnly about in processions, according to the laudable and universal rite and custom of the Church, or that He ought not publicly to be exhibited to the people that He may be worshipped, and that the worshippers of Him are idolaters; let him be accursed.
Canon VI. Si quis dixerit, in sancto Eucharistiæ sacramento Christum, unigenitum Dei Filium, non esse cultu latriæ, etiam externo, adorandum ; atque ideo nec festiva peculiari celebritate venerandum, neque in processionibus, secundum laudabilem et universalem Ecclesiæ sanctæ ritum et consuetudinem, solemniter circumgestandum, vel non publice, ut adoretur, populo proponendum, et ejus adoratores esse idololatras ; anathema sit.
CANON VII. If any shall say, that it is not lawful to reserve the holy Eucharist in the sacred place, but that it ought necessarily to be distributed to the bystanders, immediately after consecration; or that it is not lawful that it should be honourably carried to the sick; let him be accursed.
Canon VII. Si quis dixerit, non licere sacram Eucharistiam in sacrario reservari, sed statim post consecrationem adstantibus necessario distribuendam ; aut non licere ut illa ad infirmos honorifice deferatur ; anathema sit.
CANON VIII. If any shall say, that Christ, as exhibited in the Eucharist, is only spiritually eaten, and not also sacramentally, and really ; let him be accursed.
Canon VIII. Si quis dixerit, Christum in Eucharistia exhibitum, spiritualiter tantum manducari, et non etiam sacramentaliter, ac realiter ; anathema sit.
Canon IX. If any shall deny, that all and each of Christ's faithful people, of either sex, when they are come to years of discretion, are bound to communicate every year, at least at Easter, according to the command of Holy Church ; let him be accursed.
Canon IX. Si quis negaverit, omnes et singulos Christi fideles, utriusque sexus, cum ad annos discretionis pervenerint, teneri singulis annis saltem in Paschate, ad communicandum, juxta præceptum Sanctæ (matris) Ecclesiæ ; anathema sit.
CANON X. If any shall say, that it is not lawful for the priest who officiates to communicate himself; let him be accursed.
Canon X. Si quis dixerit, non licere sacerdoti celebranti seipsum communicare; anathema sit.
CANON XI. If any shall say, that faith alone is a sufficient preparation for receiving the sacrament of the holy Eucharist, let him be accursed. And, that so great a sacrament may not be received unworthily, and so unto death, and condemnation; this holy Synod decrees and declares that to those whose consciences are burthened with mortal sin, however contrite they may esteem themselves to be, if they
Canon XI. Si quis dixerit, solam fidem esse sufficientem præparationem ad sumendum sanctissimæ Eucharistiæ sacramentum, anathema sit. Et, ne tantum sacramentum indigne, atque ideo in mortem et condemnationem sumatur; statuit atque declarat ipsa sancta Synodus, illis, quos conscientia peccati mortalis gravat, quantumhave opportunity of a Confessor, a Sacramental Confession must necessarily first be had. But if any one shall presume to teach, to preach, or pertinaciously to assert, or also by public disputation to defend the contrary, let him be excommunicated, ipso facto. cumque etiam se contritos existiment, habita copia Confessoris, necessario præmittendam esse Confessionem Sacramentalem. Si quis autem contrarium docere, prædicare, vel pertinaciter asserere, seu etiam publicè disputando defendere præsumpserit, eo ipso excommunicatus existat. - Conc. xiv. 805—809.
SESSION XIV., A.D. 1551.
DOCTRINE OF THE Most Holy SACRAMENTS OF
REPENTANCE AND EXTREME UNCTION.
CHAPTER I.–Of the Necessity and Institution of the
Sacrament of Repentance.
If all who are regenerated had such gratitude to God, as constantly to maintain that justification, which by His gift and grace they received in baptism, there would have been no need for another sacrament than baptism itself to have been instituted by Him for the remission of sins. But since God, who is rich in mercy, knew whereof we are made, He hath provided a remedy of life even for them who should have afterwards delivered themselves into the slavery of sin, and into the power of the devil, namely, the sacra
Caput I.-De Necessitate et Institutione Sacramenti Poenitentiæ.
Si ea in regeneratis omnibus gratitudo erga Deum esset, ut justitiam in baptismo, ipsius beneficio et gratia susceptam, constanter tuerentur, non fuisset opus aliud ab ipso baptismo sacramentum ad peccatorum remissionem esse institutum. Quoniam autem Deus, dives in misericordia, cognovit figmentum nostrum, illis etiam vitæ remedium contulit, qui sese postea in peccati servitutem, et dæmonis potestatem tradidissent, sacramentum, vide