DOCTRINE ON THE SACRIFICE OF THE MASS.

From the Council of Trent

The sacred and holy, ecumenical and general Synod of Trent--lawfully assembled in the Holy
Ghost, the same Legates of the Apostolic Sec presiding therein--to the end that the ancient,
complete, and in every part perfect faith and doctrine touching the great mystery of the
Eucharist may be retained in the holy Catholic Church; and may, all errors and heresies being
repelled, be preserved in its own purity; (the Synod) instructed by the illumination of the
Holy Ghost, teaches, declares; and decrees what follows, to be preached to the faithful, on the
subject of the Eucharist, considered as being a true and singular sacrifice.

CHAPTER I.
On the institution of the most holy Sacrifice of the Mass.

Forasmuch as, under the former Testament, according to the testimony of the Apostle Paul,
there was no perfection, because of the weakness of the Levitical priesthood; there was need,
God, the Father of mercies, so ordaining, that another priest should rise, according to the
order of Melchisedech, our Lord Jesus Christ, who might consummate, and lead to what is
perfect, as many as were to be sanctified. He, therefore, our God and Lord, though He was
about to offer Himself once on the altar of the cross unto God the Father, by means of his
death, there to operate an eternal redemption; nevertheless, because that His priesthood was
not to be extinguished by His death, in the last supper, on the night in which He was
betrayed,--that He might leave, to His own beloved Spouse the Church, a visible sacrifice,
such as the nature of man requires, whereby that bloody sacrifice, once to be accomplished
on the cross, might be represented, and the memory thereof remain even unto the end of the
world, and its salutary virtue be applied to the remission of those sins which we daily
commit,--declaring Himself constituted a priest for ever, according to the order of
Melchisedech, He offered up to God the Father His own body and blood under the species of
bread and wine; and, under the symbols of those same things, He delivered (His own body
and blood) to be received by His apostles, whom He then constituted priests of the New
Testament; and by those words, Do this in commemoration of me, He commanded them and
their successors in the priesthood, to offer (them); even as the Catholic Church has always
understood and taught. For, having celebrated the ancient Passover, which the multitude of
the children of Israel immolated in memory of their going out of Egypt, He instituted the new
Passover, (to wit) Himself to be immolated, under visible signs, by the Church through (the
ministry of) priests, in memory of His own passage from this world unto the Father, when by
the effusion of His own blood He redeemed us, and delivered us from the power of darkness,
and translated us into his kingdom. And this is indeed that clean oblation, which cannot be
defiled by any unworthiness, or malice of those that offer (it); which the Lord foretold by
Malachias was to be offered in every place, clean to his name, which was to be great amongst
the Gentiles; and which the apostle Paul, writing to the Corinthians, has not obscurely
indicated, when he says, that they who are defiled by the participation of the table of devils,
cannot be partakers of the table of the Lord; by the table, meaning in both places the altar.
This, in fine, is that oblation which was prefigured by various types of sacrifices, during the
period of nature, and of the law; in as much as it comprises all the good things signified by
those sacrifices, as being the consummation and perfection of them all.

CHAPTER II.
That the Sacrifice of the Mass is propitiatory both for the living and the dead.
And forasmuch as, in this divine sacrifice which is celebrated in the mass, that same Christ is
contained and immolated in an unbloody manner, who once offered Himself in a bloody
manner on the altar of the cross; the holy Synod teaches, that this sacrifice is truly
propritiatory and that by means thereof this is effected, that we obtain mercy, and find grace
in seasonable aid, if we draw nigh unto God, contrite and penitent, with a sincere heart and
upright faith, with fear and reverence. For the Lord, appeased by the oblation thereof, and
granting the grace and gift of penitence, forgives even heinous crimes and sins. For the victim
is one and the same, the same now offering by the ministry of priests, who then offered
Himself on the cross, the manner alone of offering being different. The fruits indeed of which
oblation, of that bloody one to wit, are received most plentifully through this unbloody one;
so far is this (latter) from derogating in any way from that (former oblation). Wherefore, not
only for the sins, punishments, satisfactions, and other necessities of the faithful who are
living, but also for those who are departed in Christ, and who are not as yet fully purified, is it
rightly offered, agreebly to a tradition of the apostles.

CHAPTER III.
On Masses in honour of the Saints.

And although the Church has been accustomed at times to celebrate, certain masses in honour
and memory of the saints; not therefore, however, doth she teach that sacrifice is offered unto
them, but unto God alone, who crowned them; whence neither is the priest wont to say, "I
offer sacrifice to thee, Peter, or Paul;" but, giving thanks to God for their victories, he
implores their patronage, that they may vouchsafe to intercede for us in heaven, whose
memory we celebrate upon earth.

CHAPTER IV
On the Canon of the Mass.

And whereas it beseemeth, that holy things be administered in a holy manner, and of all holy
things this sacrifice is the most holy; to the end that it might be worthily and reverently
offered and received, the Catholic Church instituted, many years ago, the sacred Canon, so
pure from every error, that nothing is contained therein which does not in the highest degree
savour of a certain holiness and piety, and raise up unto God the minds of those that offer.
For it is composed, out of the very words of the Lord, the traditions of the apostles, and the
pious institutions also of holy pontiffs.

CHAPTER V.
On the solemn ceremonies of the Sacrifice of the Mass.

And whereas such is the nature of man, that, without external helps, he cannot easily be
raised to the meditation of divine things; therefore has holy Mother Church instituted certain
rites, to wit that certain things be pronounced in the mass in a low, and others in a louder,
tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense,
vestments, and many other things of this kind, derived from an apostolical discipline and
tradition, whereby both the majesty of so great a sacrifice might be recommended, and the
minds of the faithful be excited, by those visible signs of religion and piety, to the
contemplation of those most sublime things which are hidden in this sacrifice.

CHAPTER VI.
On Mass wherein the priest alone communicates.
The sacred and holy Synod would fain indeed that, at each mass, the faithful who are present
should communicate, not only in spiritual desire, but also by the sacramental participation of
the Eucharist, that thereby a more abundant fruit might be derived to them from this most
holy sacrifice: but not therefore, if this be not always done, does It condemn, as private and
unlawful, but approves of and therefore commends, those masses in which the priest alone
communicates sacramentally; since those masses also ought to be considered as truly
common; partly because the people communicate spiritually thereat; partly also because they
are celebrated by a public minister of the Church, not for himself only, but for all the faithful,
who belong to the body of Christ.

CHAPTER VII.
On the water that is to be mixed with the wine to be offered in the chalice.

The holy Synod notices, in the next place, that it has been enjoined by the Church on priests,
to mix water with the wine that is to be offered in the chalice; as well because it is believed
that Christ the Lord did this, as also because from His side there came out blood and water;
the memory of which mystery is renewed by this commixture; and, whereas in the apocalypse
of blessed John, the peoples are called waters, the union of that faithful people with Christ
their head is hereby represented.

CHAPTER VIII.
On not celebrating the Mass every where in the vulgar tongue; the mysteries of the Mass to
be explained to the people.

Although the mass contains great instruction for the faithful people, nevertheless, it has not
seemed expedient to the Fathers, that it should be every where celebrated in the vulgar
tongue. Wherefore, the ancient usage of each church, and the rite approved of by the holy
Roman Church, the mother and mistress of all churches, being in each place retained; and,
that the sheep of Christ may not suffer hunger, nor the little ones ask for bread, and there be
none to break it unto them, the holy Synod charges pastors, and all who have the cure of
souls, that they frequently, during the celebration of mass, expound either by themselves, or
others, some portion of those things which are read at mass, and that, amongst the rest, they
explain some mystery of this most holy sacrifice, especially on the Lord's days and festivals.

CHAPTER IX.
Preliminary Remark on the following Canons.

And because that many errors are at this time disseminated and many things are taught and
maintained by divers persons, in opposition to this ancient faith, which is based on the sacred
Gospel, the traditions of the Apostles, and the doctrine of the holy Fathers; the sacred and
holy Synod, after many and grave deliberations maturely had touching these matters, has
resolved, with the unanimous consent of all the Fathers, to condemn, and to eliminate from
holy Church, by means of the canons subjoined, whatsoever is opposed to this most pure faith
and sacred doctrine.

ON THE SACRIFICE OF THE MASS.

CANON I.--If any one saith, that in the mass a true and proper sacriflce is not offered to God;
or, that to be offered is nothing else but that Christ is given us to eat; let him be anathema.
CANON II.--If any one saith, that by those words, Do this for the commemoration of me
(Luke xxii. 19), 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 saith, 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 consummated on the cross,
but not a propitiatory sacrifice; or, that it profits him only who receives; and that it ought not
to be offered for the living and the dead for sins, pains, satisfactions, and other necessities; let
him be anathema.

CANON IV.--If any one saith, that, by the sacrifice of the mass, a blasphemy is cast upon the
most holy sacrifice of Christ consummated on the cross; or, that it is thereby derogated from;
let him be anathema.

CANON V.--If any one saith, 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 saith, that the canon of the mass contains errors, and is therefore to
be abrogated; let him be anathema.

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

CANON VIII.--If any one saith, that masses, wherein the priest alone communicates
sacramentally, are unlawful, and are, therefore, to be abrogated; let him be anathema.

CANON IX.--If any one saith, that the rite of the Roman Church, according to which a part
of the canon and the words of consecration are pronounced in a low tone, is to be condemned;
or, that the mass ought to be celebrated in the vulgar tongue only; or, that water ought not to
be mixed with the wine that is to be offered in the chalice, for that it is contrary to the
institution of Christ; let him be anathema.

DECREE CONCERNING THE THINGS TO BE OBSERVED, AND TO BE AVOIDED, IN

What great care is to be taken, that the sacred and holy sacrifice of the mass be celebrated
with all religious service and veneration, each one may easily imagine, who considers, that, in
holy writ, he is called accursed, who doth the work of God negligently; and if we must needs
confess, that no other work can be performed by the faithful so holy and divine as this
tremendous mystery itself, wherein that life-giving victim, by which we were reconciled to
the Father, is daily immolated on the altar by priests, it is also sufficiently clear, that all
industry and diligence is to be applied to this end, that it be performed with the greatest
possible inward cleanness and purity of heart, and outward show of devotion and piety.
Whereas, therefore, either through the wickedness of the times, or through the carelessness
and Corruption of men, many things seem already to have crept in, which are alien from the
dignity of so great a sacrifice; to the end that the honour and cult due thereunto may, for the
glory of God and the edification of the faithful people, be restored; the holy Synod decrees,
that the ordinary bishops of places shall take diligent care, and be bound to prohibit and
abolish all those things which either covetousness, which is a serving of idols, or irreverence,
which can hardly be separated from impiety; or superstition, which is a false imitation of true
piety, may have introduced. And that many things may be comprised in a few words: first, as
relates to covetousness:--they shall wholly prohibit all manner of conditions and bargains for
recompenses, and whatsoever is given for the celebration of new masses; as also those
importunate and illiberal demands, rather than requests, for alms, and other things of the like
sort, which are but little removed from a simonical taint, or at all events, from filthy lucre.

In the next place, that irreverence may be avoided, each, in his own diocese, shall forbid that
any wandering or unknown priest be allowed to celebrate mass. Furthermore, they shall not
allow any one who is publicly and notoriously stained with crime, either to minister at the
holy altar, or to assist at the sacred services; nor shall they suffer the holy sacrifice to be
celebrated, either by any Seculars or Regulars whatsoever, in private houses; or, at all, out of
the church, and those oratories which are dedicated solely to divine worship, and which are to
be designated and visited by the said Ordinaries; and not then, unless those who are present
shall have first shown, by their decently composed outward appearance, that they are there
not in body only, but also in mind and devout affection of heart. They shall also banish from
churches all those kinds of music, in which, whether by the organ, or in the singing, there is
mixed up any thing lascivious or impure; as also all secular actions; vain and therefore
profane conversations, all walking about, noise, and clamour, that so the house of God may
be seen to be, and may be called, truly a house of prayer.

Lastly, that no room may be left for superstition; they shall by ordinance, and under given
penalties, provide, that priests do not celebrate at other than due hours; nor employ other
rites, or other ceremonies and prayers, in the celebration of masses, besides those which have
been approved of by the Church, and have been received by a frequent and praiseworthy
usage. They shall wholly banish from the Church the observance of a fixed number of certain
masses and of candles, as being the invention of superstitious worship, rather than of true
religion; and they shall instruct the people, what is, and whence especially is derived, the fruit
so precious and heavenly of this most holy sacrifice. They shall also admonish their people to
repair frequently to their own parish churches, at least on the Lord's days and the greater
festivals. All, therefore, that has been briefly enumerated, is in such wise propounded to all
Ordinaries of places, as that, by the power given them by this sacred and holy Synod, and
even as delegates of the Apostolic See, they may prohibit, ordain, reform, and establish, not
only the things aforesaid, but also whatsoever else shall seem to them to have relation
hereunto; and may compel the faithful people inviolably to observe them, by ecclesiastical
censures and other penalties, which at their pleasure they may appoint; any privileges,
exemptions, appeals, and customs whatsoever, to the contrary notwithstanding.