CANON I.-If any one saith, that man may be justified before God by his own works, whether done through the teaching of human nature, or that of the law, without the grace of God through Jesus Christ; let him be anathema.
Note: This starts off nice, but is a trap.
II.-If any one saith, that the grace of God, through Jesus Christ, is given only
for this, that man may be able more easily to live justly, and to merit eternal
life, as if, by free will without grace, he were able to do both, though hardly
indeed and with difficulty; let him be anathema.
III.-If any one saith, that without the prevenient inspiration of the Holy
Ghost, and without his help, man can believe, hope, love, or be penitent as he
ought, so as that the grace of Justification may be bestowed upon him; let him
IV.-If any one saith, that man's free will moved and excited by God, by
assenting to God exciting and calling, nowise co-operates towards disposing and
preparing itself for obtaining the grace of Justification; that it cannot refuse
its consent, if it would, but that, as something inanimate, it does nothing
whatever and is merely passive; let him be anathema.
V.-If any one saith, that, since Adam's sin, the free will of man is lost and
extinguished; or, that it is a thing with only a name, yea a name without a
reality, a figment, in fine, introduced into the Church by Satan; let him be
VI.-If any one saith, that it is not in man's power to make his ways evil, but
that the works that are evil God worketh as well as those that are good, not
permissively only, but properly, and of Himself, in such wise that the treason
of Judas is no less His own proper work than the vocation of Paul; let him be
VII.-If any one saith, that all works done before Justification, in whatsoever
way they be done, are truly sins, or merit the hatred of God; or that the more
earnestly one strives to dispose himself for grace, the more grievously he sins:
let him be anathema.
VIII.-If any one saith, that the fear of hell,-whereby, by grieving for our
sins, we flee unto the mercy of God, or refrain from sinning,-is a sin, or makes
sinners worse; let him be anathema.
IX.-If any one saith, that by faith alone the impious is justified; in such wise
as to mean, that nothing else is required to co-operate in order to the
obtaining the grace of Justification, and that it is not in any way necessary,
that he be prepared and disposed by the movement of his own will; let him be
X.-If any one saith, that men are just without the justice of Christ, whereby He
merited for us to be justified; or that it is by that justice itself that they
are formally just; let him be anathema.
XI.-If any one saith, that men are justified, either by the sole imputation of
the justice of Christ, or by the sole remission of sins, to the exclusion of the
grace and the charity which is poured forth in their hearts by the Holy Ghost,
and is inherent in them; or even that the grace, whereby we are justified, is
only the favour of God; let him be anathema.
XII.-If any one saith, that justifying faith is nothing else but confidence in
the divine mercy which remits sins for Christ's sake; or, that this confidence
alone is that whereby we are justified; let him be anathema.
XIII.-If any one saith, that it is necessary for every one, for the obtaining
the remission of sins, that he believe for certain, and without any wavering
arising from his own infirmity and disposition, that his sins are forgiven him;
let him be anathema.
XIV.-If any one saith, that man is truly absolved from his sins and justified,
because that he assuredly believed himself absolved and justified; or, that no
one is truly justified but he who believes himself justified; and that, by this
faith alone, absolution and justification are effected; let him be anathema.
XV.-If any one saith, that a man, who is born again and justified, is bound of
faith to believe that he is assuredly in the number of the predestinate; let him
XVI.-If any one saith, that he will for certain, of an absolute and infallible
certainty, have that great gift of perseverance unto the end,-unless he have
learned this by special revelation; let him be anathema.
XVII.-If any one saith, that the grace of Justification is only attained to by
those who are predestined unto life; but that all others who are called, are
called indeed, but receive not grace, as being, by the divine power, predestined
unto evil; let him be anathema.
XVIII.-If any one saith, that the commandments of God are, even for one that is
justified and constituted in grace, impossible to keep; let him be anathema.
XIX.-If any one saith, that nothing besides faith is commanded in the Gospel;
that other things are indifferent, neither commanded nor prohibited, but free;
or, that the ten commandments nowise appertain to Christians; let him be
XX.-If any one saith, that the man who is justified and how perfect soever, is
not bound to observe the commandments of God and of the Church, but only to
believe; as if indeed the Gospel were a bare and absolute promise of eternal
life, without the condition of observing the commandments ; let him be anathema.
XXI.-If any one saith, that Christ Jesus was given of God to men, as a redeemer
in whom to trust, and not also as a legislator whom to obey; let him be
XXII.-If any one saith, that the justified, either is able to persevere, without
the special help of God, in the justice received; or that, with that help, he is
not able; let him be anathema.
XXIII.-lf any one saith, that a man once justified can sin no more, nor lose
grace, and that therefore he that falls and sins was never truly justified; or,
on the other hand, that he is able, during his whole life, to avoid all sins,
even those that are venial,-except by a special privilege from God, as the
Church holds in regard of the Blessed Virgin; let him be anathema.
XXIV.-If any one saith, that the justice received is not preserved and also
increased before God through good works; but that the said works are merely the
fruits and signs of Justification obtained, but not a cause of the increase
thereof; let him be anathema.
XXV.-If any one saith, that, in every good work, the just sins venially at
least, or-which is more intolerable still-mortally, and consequently deserves
eternal punishments; and that for this cause only he is not damned, that God
does not impute those works unto damnation; let him be anathema.
XXVI.-If any one saith, that the just ought not, for their good works done in
God, to expect and hope for an eternal recompense from God, through His mercy
and the merit of Jesus Christ, if so be that they persevere to the end in well
doing and in keeping the divine commandments; let him be anathema.
XXVII.-If any one saith, that there is no mortal sin but that of infidelity; or,
that grace once received is not lost by any other sin, however grievous and
enormous, save by that of infidelity ; let him be anathema.
XXVIII.-If any one saith, that, grace being lost through sin, faith also is
always lost with it; or, that the faith which remains, though it be not a lively
faith, is not a true faith; or, that he, who has faith without charity, is not a
Chris taught; let him be anathema.
XXIX.-If any one saith, that he, who has fallen after baptism, is not able by
the grace of God to rise again; or, that he is able indeed to recover the
justice which he has lost, but by faith alone without the sacrament of Penance,
contrary to what the holy Roman and universal Church-instructed by Christ and
his Apostles-has hitherto professed, observed, and taugh; let him be anathema.
XXX.-If any one saith, that, after the grace of Justification has been received,
to every penitent sinner the guilt is remitted, and the debt of eternal
punishment is blotted out in such wise, that there remains not any debt of
temporal punishment to be discharged either in this world, or in the next in
Purgatory, before the entrance to the kingdom of heaven can be opened (to him);
let him be anathema.
XXXI.-If any one saith, that the justified sins when he performs good works with
a view to an eternal recompense; let him be anathema.
XXXII.-If any one saith, that the good works of one that is justified are in
such manner the gifts of God, as that they are not also the good merits of him
that is justified; or, that the said justified, by the good works which he
performs through the grace of God and the merit of Jesus Christ, whose living
member he is, does not truly merit increase of grace, eternal life, and the
attainment of that eternal life,-if so be, however, that he depart in grace,-and
also an increase of glory; let him be anathema.
XXXIII.-If any one saith,that,by the Catholic doctrine touching Justification,
by this holy Synod inset forth in this present decree, the glory of God, or the
merits of our Lord Jesus Christ are in any way derogated from, and not rather
that the truth of our faith, and the glory in fine of God and of Jesus Christ
are rendered (more) illustrious; let him be anathema.
THE SACRIFICE OF THE MASS.
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.
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
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
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.
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.
VI.--If any one saith, that the canon of the mass contains errors, and is
therefore to be abrogated; let him be anathema.
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.
VIII.--If any one saith, that masses, wherein the priest alone communicates
sacramentally, are unlawful, and are, therefore, to be abrogated; let him be
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
THE MOST HOLY SACRAMENT OF THE EUCHARIST
I.-If any one denieth, that, in the sacrament of the most holy Eucharist, are
contained truly, really, and substantially, the body and blood together with the
soul and divinity of our Lord Jesus Christ, and consequently the whole Christ;
but saith that He is only therein as in a sign, or in figure, or virtue; let him
lI.-If any one saith, 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 denieth 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.
III.-If any one denieth, 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.
IV.-If any one saith, 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 are reserved or which remain after communion, the true Body of the Lord
remaineth not; let him be anathema.
V.-If any one saith, either that the principal fruit of the most holy Eucharist
is the remission of sins, or, that other effects do not result therefrom; let
him be anathema.
VI.-If any one saith, that, in the holy sacrament of the Eucharist, Christ, the
only-begotten Son of God, is not to be adored with the worship, even external of
latria; and is, consequently, neither to be venerated with a special festive
solemnity, nor to be solemnly borne about in processions, according to the
laudable and universal rite and custom of holy church; or, is not to be proposed
publicly to the people to be adored, and that the adorers thereof are idolators;
let him be anathema.
VII.-If any one saith, 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 present; or, that it is not lawful that
it be carried with honour to the sick; let him be anathema.
VIII.-lf any one saith, that Christ, given in the Eucharist, is eaten
spiritually only, and not also sacramentally and really; let him be anathema.
IX.-If any one denieth, 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.
X.-If any one saith, that it is not lawful for the celebrating priest to
communicate himself; let him be anathema.
XI.-lf any one saith, that faith alone is a sufficient preparation for receiving
the sacrament of the most holy Eucharist; let him be anathema. And for fear lest
so great a sacrament may be received unworthily, and so unto death and
condemnation, this holy Synod ordains and declares, that sacramental confession,
when a confessor may be had, is of necessity to be made beforehand, by those
whose conscience is burthened with mortal sin, how contrite even soever they may
think themselves. But if any one shall presume to teach, preach, or obstinately
to assert, or even in public disputation to defend the contrary, he shall be