catechism of the council of trent
APPENDIX I
Definition of the Immaculate Conception of the Blessed Virgin Mary,
Given by Pope Pius IX, December 8, 1854.
"For the honor of the Holy and Undivided Trinity, for the glory and adornment of the Virgin Mother of God, for the exaltation of the Catholic faith and the increase of the Christian religion, We declare, pronounce and define, by the authority of our Lord Jesus Christ, of the blessed Apostles Peter and Paul, and Our own, that the doctrine which holds that the most Blessed Virgin Mary, in the first instant of her conception, was, by the singular grace and privilege of God, in view of the merits of Christ Jesus, the Saviour of the human race, preserved free from every stain of original sin, has been revealed by God and is therefore to be firmly and constantly believed by all the faithful. Wherefore if any should presume, which God forbid, to think otherwise in their hearts than We have defined, let them know and be certain that they have been condemned by their own judgment, that they have made shipwreck in faith, that they have fallen away from the unity of the Church; and furthermore, that, should they dare to manifest in word or writing, or in any other external way, what they think in their hearts, they subject themselves by this very act to the penalties prescribed by the law."
APPENDIX II
Definition of the Infallibility of the. Roman Pontiff, Given in the
Vatican Council, Session IV, Chapter 4, July 18 1870.
"Wherefore, adhering faithfully to the tradition received from the beginning of the Christian faith, for the glory of God our Saviour, for the exaltation of the Catholic religion, and the salvation of Christian peoples, We teach and define, with the approbation of the Sacred Council, that it is a dogma divinely revealed, that the Roman Pontiff, when he speaks ex cathedra, that is to say, when discharging the functions of Pastor and Doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, he fully enjoys by the divine assistance promised to him in blessed Peter, the same infallibility which our Divine Redeemer intended His Church should be endowed with for defining doctrine concerning faith or morals; and consequently such definitions of the Roman Pontiff are of themselves irreformable, and not from the consent of the Church.
"If any one presume, which God forbid, to contradict this Our definition, let him be anathema."
APPENDIX III
The Inseparability of the Contract and Sacrament in Christian Marriage,
from the Encyclical of Pope Leo XIII, February 10, 1880.
"Let no one be influenced by the distinction made so much of by the Regalists, which separates the nuptial contract from the Sacrament, for no other purpose than to reserve to the Church what pertains to the Sacrament and to hand over the contract to the power and will of civil rulers. Such a distinction, indeed, or more truly, division, cannot be proved, since it is certain that in Christian marriage the contract cannot be separated from the Sacrament, and consequently that a true and lawful contract cannot exist without being by that very fact a Sacrament. For Christ the Lord added to marriage the dignity of a Sacrament; but marriage is the contract itself, provided this has been lawfully made . . . Hence, it appears that every true marriage among Christians is in itself and of itself a Sacrament; and that nothing is further from the truth than that the Sacrament is a certain ornament superadded, or a property coming from without, which at the will of men can be disassociated and separated from the contract."
APPENDIX IV
Dispositions for Frequent and Daily Communion, from the Decree
Approved by Pope Pius X, December 20, 1905.
1. Frequent and daily Communion, as a thing most earnestly desired by Christ Our Lord, and by the Catholic Church, should be open to all the Faithful, of whatever rank and condition of life; so that no one who is in the state of grace, and who approaches the Holy Table with a right and devout intention, can lawfully be hindered therefrom.
2. A right intention consists in this: that he who approaches the Holy Table should do so, not out of routine, or vainglory, or human respect, but for the purpose of pleasing God, or being more closely united with Him by charity, and of seeking this divine remedy for his weaknesses and defects.
3. Although it is more expedient that those who communicate frequently or daily should be free from venial sins, especially from such as are fully deliberate, and from any affection thereto, nevertheless it is sufficient that they be free from mortal sin with the purpose of never sinning mortally in future; and, if they have this sincere purpose, it is impossible but that daily communicants should gradually emancipate themselves from even venial sins, and from all affection thereto.
4. But whereas the Sacraments of the New Law, though they take effect ex opere operato, nevertheless produce a greater effect in proportion as the dispositions of the recipient are better; therefore, care is to be taken that Holy Communion be preceded by serious preparation, and followed by a suitable thanksgiving according to each one's strength, circumstances, and duties.
5. That the practice of frequent and daily Communion may be carried out with greater prudence and more abundant merit, the confessor's advice should be asked. Confessors, however, are to be careful not to dissuade any one (ne quemquam avertant) from frequent and daily Communion, provided that he is in a state of grace and approaches with a right intention.
6. But since it is plain that, by the frequent or daily reception of the Holy Eucharist, union with Christ is fostered, the spiritual life more abundantly sustained, the soul more richly endowed with virtues, and an even surer pledge of everlasting happiness bestowed on the recipient, therefore parish priests, confessors, and preachers - in accordance with the approved teaching of the Roman Catechism (Part ii, cap. 4, n. 63) - are frequently, and with great zeal, to exhort the Faithful to this devout and salutary practice.
7. Frequent and daily Communion is to be promoted especially in Religious Orders and Congregations of all kinds; with regard to which, however, the Decree Quemadmodum, issued on December 17, 1890, by the Sacred Congregation of Bishops and Regulars is to remain in force. It is also to be promoted especially in ecclesiastical Seminaries, where students are preparing for the service of the altar; as also in all Christian establishments, of whatever kind, for the training of youth.
8. In the case of religious institutes, whether of solemn or simple vows, in whose rules, or constitutions, or calendars, Communion is assigned to certain fixed days, such regulations are to be regarded as directive, and not preceptive. In such cases the appointed number of Communions should be regarded as a minimum, and not as setting a limit to the devotion of the religious. Therefore, freedom of access to the Eucharistic Table, whether more frequently or daily, must always be allowed them, according to the principles above laid down in this Decree. And in order that all religious of both sexes may clearly understand the provisions of this Decree, the Superior of each house is to see that it is read in community in the vernacular, every year within the octave of the Feast of Corpus Christi.
9. Finally, after the publication of this Decree, all ecclesiastical writers are to cease from contentious controversies concerning the dispositions requisite for frequent and daily Communion.
Definition of the Immaculate Conception of the Blessed Virgin Mary,
Given by Pope Pius IX, December 8, 1854.
"For the honor of the Holy and Undivided Trinity, for the glory and adornment of the Virgin Mother of God, for the exaltation of the Catholic faith and the increase of the Christian religion, We declare, pronounce and define, by the authority of our Lord Jesus Christ, of the blessed Apostles Peter and Paul, and Our own, that the doctrine which holds that the most Blessed Virgin Mary, in the first instant of her conception, was, by the singular grace and privilege of God, in view of the merits of Christ Jesus, the Saviour of the human race, preserved free from every stain of original sin, has been revealed by God and is therefore to be firmly and constantly believed by all the faithful. Wherefore if any should presume, which God forbid, to think otherwise in their hearts than We have defined, let them know and be certain that they have been condemned by their own judgment, that they have made shipwreck in faith, that they have fallen away from the unity of the Church; and furthermore, that, should they dare to manifest in word or writing, or in any other external way, what they think in their hearts, they subject themselves by this very act to the penalties prescribed by the law."
APPENDIX II
Definition of the Infallibility of the. Roman Pontiff, Given in the
Vatican Council, Session IV, Chapter 4, July 18 1870.
"Wherefore, adhering faithfully to the tradition received from the beginning of the Christian faith, for the glory of God our Saviour, for the exaltation of the Catholic religion, and the salvation of Christian peoples, We teach and define, with the approbation of the Sacred Council, that it is a dogma divinely revealed, that the Roman Pontiff, when he speaks ex cathedra, that is to say, when discharging the functions of Pastor and Doctor of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the universal Church, he fully enjoys by the divine assistance promised to him in blessed Peter, the same infallibility which our Divine Redeemer intended His Church should be endowed with for defining doctrine concerning faith or morals; and consequently such definitions of the Roman Pontiff are of themselves irreformable, and not from the consent of the Church.
"If any one presume, which God forbid, to contradict this Our definition, let him be anathema."
APPENDIX III
The Inseparability of the Contract and Sacrament in Christian Marriage,
from the Encyclical of Pope Leo XIII, February 10, 1880.
"Let no one be influenced by the distinction made so much of by the Regalists, which separates the nuptial contract from the Sacrament, for no other purpose than to reserve to the Church what pertains to the Sacrament and to hand over the contract to the power and will of civil rulers. Such a distinction, indeed, or more truly, division, cannot be proved, since it is certain that in Christian marriage the contract cannot be separated from the Sacrament, and consequently that a true and lawful contract cannot exist without being by that very fact a Sacrament. For Christ the Lord added to marriage the dignity of a Sacrament; but marriage is the contract itself, provided this has been lawfully made . . . Hence, it appears that every true marriage among Christians is in itself and of itself a Sacrament; and that nothing is further from the truth than that the Sacrament is a certain ornament superadded, or a property coming from without, which at the will of men can be disassociated and separated from the contract."
APPENDIX IV
Dispositions for Frequent and Daily Communion, from the Decree
Approved by Pope Pius X, December 20, 1905.
1. Frequent and daily Communion, as a thing most earnestly desired by Christ Our Lord, and by the Catholic Church, should be open to all the Faithful, of whatever rank and condition of life; so that no one who is in the state of grace, and who approaches the Holy Table with a right and devout intention, can lawfully be hindered therefrom.
2. A right intention consists in this: that he who approaches the Holy Table should do so, not out of routine, or vainglory, or human respect, but for the purpose of pleasing God, or being more closely united with Him by charity, and of seeking this divine remedy for his weaknesses and defects.
3. Although it is more expedient that those who communicate frequently or daily should be free from venial sins, especially from such as are fully deliberate, and from any affection thereto, nevertheless it is sufficient that they be free from mortal sin with the purpose of never sinning mortally in future; and, if they have this sincere purpose, it is impossible but that daily communicants should gradually emancipate themselves from even venial sins, and from all affection thereto.
4. But whereas the Sacraments of the New Law, though they take effect ex opere operato, nevertheless produce a greater effect in proportion as the dispositions of the recipient are better; therefore, care is to be taken that Holy Communion be preceded by serious preparation, and followed by a suitable thanksgiving according to each one's strength, circumstances, and duties.
5. That the practice of frequent and daily Communion may be carried out with greater prudence and more abundant merit, the confessor's advice should be asked. Confessors, however, are to be careful not to dissuade any one (ne quemquam avertant) from frequent and daily Communion, provided that he is in a state of grace and approaches with a right intention.
6. But since it is plain that, by the frequent or daily reception of the Holy Eucharist, union with Christ is fostered, the spiritual life more abundantly sustained, the soul more richly endowed with virtues, and an even surer pledge of everlasting happiness bestowed on the recipient, therefore parish priests, confessors, and preachers - in accordance with the approved teaching of the Roman Catechism (Part ii, cap. 4, n. 63) - are frequently, and with great zeal, to exhort the Faithful to this devout and salutary practice.
7. Frequent and daily Communion is to be promoted especially in Religious Orders and Congregations of all kinds; with regard to which, however, the Decree Quemadmodum, issued on December 17, 1890, by the Sacred Congregation of Bishops and Regulars is to remain in force. It is also to be promoted especially in ecclesiastical Seminaries, where students are preparing for the service of the altar; as also in all Christian establishments, of whatever kind, for the training of youth.
8. In the case of religious institutes, whether of solemn or simple vows, in whose rules, or constitutions, or calendars, Communion is assigned to certain fixed days, such regulations are to be regarded as directive, and not preceptive. In such cases the appointed number of Communions should be regarded as a minimum, and not as setting a limit to the devotion of the religious. Therefore, freedom of access to the Eucharistic Table, whether more frequently or daily, must always be allowed them, according to the principles above laid down in this Decree. And in order that all religious of both sexes may clearly understand the provisions of this Decree, the Superior of each house is to see that it is read in community in the vernacular, every year within the octave of the Feast of Corpus Christi.
9. Finally, after the publication of this Decree, all ecclesiastical writers are to cease from contentious controversies concerning the dispositions requisite for frequent and daily Communion.