CANON VI.

If any shall say, that the Canon of the Mass contains errors, and ought therefore to be done away; let him be accursed.

Canon VI.

Si quis dixerit, canonem missæ errores continere, ideoque abrogandum esse; anathema sit.

CANON VII.

If any shall say, that the ceremonies, vestments, and outward circumstances, which the Catholic Church uses in the celebration of masses, are provocatives of impiety, rather than means of piety; let him be accursed.

Canon VII.

Si quis dixerit, cærimonias, vestes, et externa signa, quibus in missarum celebratione Ecclesia Catholica utitur, irritabula impietatis esse magis, quam officia pietatis; anathema sit.

CANON VIII.

If

any

shall say,

that the masses in which the priest alone receives sacramental communion are unlawful, and therefore to be done away; let him be accursed.

Canon VIII.

Si quis dixerit, missas, in quibus solus sacerdos sacramentaliter communicat, illicitas esse, ideoque abrogandas; anathema sit.

CANON IX.

If any shall say that the rite of the Roman Church, in which part of the canon, and the words

of consecration, are set forth in a low voice, is to be condemned, or that mass ought only to be celebrated in the common tongue, or that water should not be mixed with the wine which is to be offered in the cup, because it is contrary to the institution of Christ; let him be accursed.

Canon IX.

Si quis dixerit, Ecclesiæ Romanæ ritum, quo summissa voce pars canonis, et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari missam celebrari debere; aut aquam non miscendam esse vino in calice offerendo, eo quod sit contra Christi institutionem; anathema sit.-Conc. xiv. 852-856.

DECREE.

(On the Petition for conceding the Cup.)

Moreover, since the same holy Synod, in the former Synod, reserved to another time two articles or propositions, which were not then discussed (namely, whether the reasons whereby the holy Catholic Church was led to communicate the laity and even the non-officiating priests, under the one kind of bread, are to be so retained, that, on no account, the use of the cup may be granted to any: and whether,

Decretum.

Insuper, cum eadem sacrosancta Synodus superiori sessione duos articulos, alias propositos, et tum nondum discussos, videlicet an rationes, quibus sancta Catholica Ecclesia adducta fuit ut communicaret laicos, atque etiam non celebrantes sacerdotes, sub una panis specie, ita sint retinendæ, ut nulla ratione calicis

if for any fair reasons agreeable to Christian charity, the use of the cup seem fit to be granted to any person, or nation, or kingdom, it should be granted on any conditions, and what those conditions should be), to be examined and defined when occasion should be offered; now being desirous to consult in the best manner, for the safety of those for whom it is sought, it has decreed that the whole matter be referred to our most holy Lord; as by the present decree it does refer it; who by his singular prudence may effect that which he shall judge to be useful to the Christian republic, and salutary for them who request the use of the cup.

usus cuiquam sit permittendus: et, An, si honestis, et Christianæ charitati consentaneis rationibus concedendus alicui, vel nationi, vel regno calicis usus videatur, sub aliquibus conditionibus concedendus sit, et quænam illæ sint, in aliud tempus oblata sibi occasione, examinandos, atque definiendos reservaverit; nunc eorum, pro quibus petitur, saluti optime consultum volens, decrevit, integrum negotium ad sanctissimum Dominum nostrum esse referendum, prout præsenti decreto refert; qui pro sua singulari prudentia id efficiat, quod utile Reip. Christianæ, et salutare petentibus usum calicis fore judicaverit.—Conc. xiv. 861.

SESSION XXIII., A. D. 1563.

THE TRUE AND CATHOLIC DOCTRINE OF THE SACRAMENT OF ORDER.

CHAPTER I.-(Of the Institution of the Priesthood of the New Law.)

Sacrifice and priesthood are so joined together by the ordinance of God, that they existed under every dispensation. Therefore, since, under the New Testament, the Catholic Church has received the holy visible sacrifice of the eucharist by the institution of the Lord; it is necessary also to confess that there is in it a new visible and external priesthood, into which the old has been transferred. But the Sacred Writings show, and the tradition of the Catholic Church has always taught, that this was instituted by the same Lord, our Saviour; and that a power was given to

Caput I.

Sacrificium, et sacerdotium ita Dei ordinatione conjuncta sunt, ut utrumque in omni lege extiterit. Cum igitur in Novo Testamento sanctum eucharistiæ sacrificium visibile ex Domini institutione Catholica Ecclesia acceperit; fateri etiam oportet, in ea novum esse visibile, et externum sacerdotium, in quod vetus translatum est. Hoc autem ab eodem Domino Salvatore nostro institutum esse; atque apostolis, eorumque successoribus in sacerdotio, potestatem traditam consecrandi, offerendi, et ministrandi

the apostles and their successors in the priesthood, of consecrating, offering, and administering His body and blood, and also of remitting and retaining sins.

corpus et sanguinem ejus, necnon et peccata dimittendi, et retinendi, sacræ litteræ ostendunt, et Catholicæ Ecclesiæ traditio semper docuit.

CHAPTER II. (Of the Seven Orders.)

But since the ministry of so holy a priesthood is a divine thing, it was right, with a view to its being exercised more worthily and with greater veneration, that in the orderly arrangement of the Church there should be many and diverse orders of ministers, who should serve the priesthood by virtue of their office, being so distributed, that they who had been marked with the clerical tonsure might ascend from the lesser to the greater; for the Sacred Writings make open mention not only of priests but also of deacons, and they teach, in the gravest words, what things are chiefly to be attended to in their ordination; and

Caput II.

Cum autem divina res sit tam sancti sacerdotii ministerium, consentaneum fuit, quo dignius, et majori cum veneratione exerceri posset, ut in Ecclesiæ ordinatissima dispositione plures, et diversi essent ministrorum ordines, qui sacerdotio ex officio deservirent; ita distributi, ut, qui jam clericali tonsura insigniti essent, per minores ad majores ascenderent. Nam non solum de sacerdotibus, sed et de diaconis, sacræ litteræ apertam mentionem faciunt; et quæ maxime in illorum ordinatione attendenda sunt,