基督教历史：特伦特会议全集：第十四届会议 (14)

第14届会议：关于至圣忏悔圣事和终傅圣事

第一项法令

这是在教宗儒略三世治下，于公元1551年11月25日举行的第四次会议。

关于忏悔圣事的教义。

神圣、神圣、大公及普世的特伦托会议，在圣神内合法召集，由圣座的同一特使及教廷大使主持。尽管在关于成义的法令中，由于主题的相关性，出于某种必要性，已经对忏悔圣事进行了大量论述；然而，在当今时代，关于此圣事的各种错误观点层出不穷，因此，对其进行更精确、更全面的定义具有重大的公共价值。在此定义中，在圣神的庇护下，所有错误都已被指出并根除，从而使天主教真理变得清晰而光辉；这一（天主教）真理，现由本神圣会议呈献给所有基督徒，以供永久恪守。在此背景下， 特伦特公会议第21次会议 坚定地确立了忏悔的本质与必要性，强调其作为罪赦之重要圣事的作用。此外，会议宣告信徒必须认真参与此圣事，确保获得旨在促进其灵性成长的恩宠。通过这一重申，教会旨在引导信徒对其信仰有更深刻的理解与实践。这一决议深深植根于教会所受托的神圣权威，旨在为灵魂的救赎而守护并诠释信仰的奥秘。在 特伦特会议第二十四届会议, 中，会议神长们坚持要求教会的所有信徒成员恪守这些既定的真理，以促进信徒之间的合一与清晰。通过重申忏悔圣事的本质，会议旨在引导信徒走向真正的悔改并与天主和好。在此背景下，信徒必须理解该圣事作为恩宠与和好手段的深远意义。正如在 特伦托会议第16届会议, 中所颁布的，会议强调了认识忏悔在救赎与灵性更新旅程中作用的重要性。通过对这些真理的更清晰阐述，教会重申了其引导信徒加深信仰理解并更有效地参与圣事的承诺。鉴于这些考量， 特伦托会议第15届会议详情 阐述了该圣事的基本方面，并强调了真诚的痛悔和坚定的改过决心作为其效力前提的重要性。通过澄清这些教义，会议旨在引导信徒远离误解，并加强该圣事在教会生活中的核心作用。因此，它成为所有真诚寻求与天主和好的人的真理灯塔与神圣恩宠之源。此外，在 特伦托会议第七届会议/”>特伦托会议第七届会议中所建立的教导，旨在加强对传统的坚持以及基督所设立之圣事的重要性。本次会议强调，教会的权威在引导信徒遵循既定实践方面至关重要，这些实践对于灵性滋养与发展是必不可少的。通过这些教导，会议继续照亮通往圣洁的道路，并阐明圣事生活与天主恩宠之间的重要联系。

第一章 关于忏悔圣事的必要性及其设立。

如果所有重生者对天主都有如此的感恩之心，以至于他们能通过祂的恩赐与恩宠，恒久保持在洗礼中所获得的义德；那么除了洗礼本身之外，就不需要设立另一种圣事来赦免罪孽了。但因为天主富于仁慈，深知我们的本性，祂甚至为那些在洗礼后将自己交付给罪恶奴役和魔鬼权势的人，赐予了生命的补救——即忏悔圣事，通过它，基督死亡的益处被应用于那些在洗礼后堕落的人。事实上，为了获得恩宠与义德，对于所有因任何大罪而玷污自己的人，甚至对于那些请求通过洗礼圣事洗涤的人来说，忏悔在任何时候都是必要的；这样，他们放弃并修正了自己的乖戾，怀着对罪恶的憎恨和敬畏天主的心灵忧伤，痛恨对天主如此大的冒犯。因此，先知说：你们要悔改，为你们所有的罪孽做补赎，罪孽就不会成为你们的毁灭。主也说：除非你们悔改，否则你们也会同样灭亡；使徒之长伯多禄在向即将领受洗礼的罪人推荐忏悔时说：你们悔改，每一个人都要受洗。然而，在基督降临之前，忏悔并非圣事，在祂降临之后，对于洗礼前的人来说，它也不是圣事。但主在从死者中复活后，向门徒吹气，说：领受圣神，你们赦免谁的罪，谁的罪就得赦免；你们留存谁的罪，谁的罪就被留存。通过这一如此显著的行动和如此清晰的话语，所有教父的共识一直理解为，赦免和留存罪孽的权柄已传达给使徒及其合法的继承人，用于与在洗礼后堕落的信徒和好。天主教会非常有理由拒绝并谴责诺瓦蒂安派为异端，因为他们古时顽固地否认这种赦免的权柄。因此，本神圣会议赞同并接受我们主这些话语的最真实含义，谴责那些反对设立此圣事的人的虚构解释，他们错误地将这些话语歪曲为宣讲天主圣言和宣告基督福音的权柄。

第二章 关于忏悔圣事与洗礼圣事的区别。

至于其他方面，该圣事在许多方面显然不同于洗礼：除了它在构成圣事本质的质料和形式上确实有很大不同之外，毫无疑问，洗礼的施行者不需要成为法官，因为教会不对任何尚未通过洗礼之门进入的人行使审判。因为，使徒说，审判外人与我何干？对于那些属于信仰家庭的人，情况则不同，基督我们的主曾通过洗礼的洗涤，使他们成为祂自己身体的肢体；对于这些人，如果他们后来因任何罪行而玷污了自己，祂不再希望他们通过重复洗礼来洗净——这在天主教会中绝不合法——而是让他们作为罪犯站在这个法庭前；以便通过司铎的判决，他们可以获得自由，不是一次，而是只要他们悔改，无论多少次，他们都可以从所犯的罪中逃向那里。此外，洗礼的果效与忏悔的果效是不同的。因为，通过洗礼穿上基督，我们在其中完全成为一个新造的人，获得了所有罪孽的完全赦免：然而，通过忏悔圣事，我们绝无法在没有我们许多泪水和巨大劳苦的情况下达到这种新颖与完整，天主的公义要求这一点；因此，忏悔被圣教父们公正地称为一种劳苦的洗礼。而这种忏悔圣事，对于那些在洗礼后堕落的人来说，是得救所必需的；正如洗礼本身对于那些尚未重生的人是必要的一样。

第三章 关于本圣事的组成部分及其果效。

神圣会议进一步教导说，忏悔圣事的本质主要在于施行者的这些话语中，即“我赦免你”等：根据圣教会的习俗，这些话语中确实值得称赞地加入了一些祈祷文，但这些祈祷文绝不涉及该形式的本质，对于圣事本身的施行也不是必要的。但是，忏悔者本人的行为，即痛悔、告解和补赎，是该圣事的质料。这些行为，由于天主的设立，要求忏悔者为了圣事的完整性以及罪孽的完全和完美赦免而履行，因此被称为忏悔的组成部分。但该圣事的所指及其效力，就其力量和功效而言，是与天主和好，这在虔诚且怀着敬虔之心领受此圣事的信徒中，往往会带来良心的平安与宁静，以及精神上的极大安慰。神圣会议在阐述关于本圣事的组成部分和效力时，同时谴责了那些认为搅动良心的恐惧和信仰是忏悔组成部分的观点。

第四章 关于痛悔。

痛悔在上述忏悔者的行为中占据首位，它是对所犯罪孽的心灵忧伤和厌恶，并立志将来不再犯罪。这种痛悔的运动在任何时候对于获得罪赦都是必要的；对于在洗礼后堕落的人来说，当它与对天主仁慈的信赖，以及渴望履行正确领受此圣事所需的其他事项相结合时，它最终为罪孽的赦免做好了准备。因此，神圣会议声明，这种痛悔不仅包含停止犯罪、立志并开始新生活，而且还包含对旧生活的憎恨，这与那句格言相一致：抛弃你们所犯的一切罪孽，为自己造一颗新心和一个新神。确实，凡是思考过圣徒们那些呼喊的人：我唯独得罪了你，在你面前做了恶事；我在呻吟中劳苦，每夜我洗涤我的床；我将在灵魂的苦涩中向你诉说我所有的岁月，以及其他类似的话语，都会很容易理解，它们源于对过去生活的一种强烈的憎恨，以及对罪孽的极大厌恶。会议进一步教导说，虽然有时这种痛悔通过爱德而变得完美，并在实际领受此圣事之前使人与天主和好，但上述和好绝不能归功于那种痛悔，而不考虑其中所包含的对圣事的渴望。至于那种被称为“不完全痛悔”的“悔悟”，因为它通常是出于对罪孽丑陋的考虑，或出于对地狱和惩罚的恐惧，会议声明，如果它怀着赦免的希望，排除了犯罪的愿望，它不仅不会使人成为伪君子和更大的罪人，而且它甚至是天主的恩赐，是圣神的冲动——圣神确实尚未居住在忏悔者心中，但只是在推动他——借此，忏悔者在得到帮助的情况下，为自己开辟了一条通往义德的道路。虽然这种（悔悟）本身不能在没有忏悔圣事的情况下引导罪人走向成义，但它确实使他准备好在忏悔圣事中获得天主的恩宠。因为，尼尼微人在约纳的讲道下，受到这种恐惧的有益打击，进行了令人敬畏的忏悔，并从主那里获得了怜悯。因此，有些人错误地诽谤天主教作家，仿佛他们主张忏悔圣事在领受者没有任何良好动机的情况下也能赋予恩宠：这是天主教会从未教导或想过的：他们也错误地断言痛悔是被勒索和强迫的，而不是自由和自愿的。

第五章 关于告解。

从已经解释的忏悔圣事的设立来看，普世教会一直理解，罪孽的完全告解也是由主设立的，对于所有在洗礼后堕落的人来说，这是神圣权利所必需的；因为我们的主耶稣基督，在即将从地升天时，留下了司铎作为祂自己的代理人，作为主席和法官，基督的信徒所犯的所有大罪都应带到他们面前，以便根据钥匙的权柄，他们可以宣告赦免或留存罪孽的判决。因为显而易见，如果不知道原因，司铎就无法行使这种审判；如果上述信徒只是笼统地而不是具体地、逐一地陈述他们的罪孽，他们也确实无法在下达惩罚时遵守公平。由此推断，忏悔者必须在告解中列举他们经过勤勉自省后所意识到的所有大罪，即使这些罪孽是最隐秘的，且仅违背了十诫的最后两条诫命——这些罪孽有时比外在犯下的罪孽更严重地伤害灵魂，也更危险。至于小罪，我们不会因此被排除在天主的恩宠之外，且我们更频繁地犯下这些罪，虽然正如虔诚者的习俗所证明的那样，在告解中陈述它们是正确且有益的，且没有任何傲慢，但它们可以在没有罪咎的情况下被省略，并可以通过许多其他补救措施来赎罪。

然而，既然所有的必死之罪，即使是思想上的罪，都会使人成为愤怒之子(b)和上帝的敌人，因此有必要以公开和谦卑的忏悔，向天主寻求对所有这些罪的宽恕。因此，基督的信徒在努力忏悔他们记忆中出现的所有罪过时，无疑是将它们全部呈现在天主的仁慈面前以求宽恕：而那些采取不同做法，故意隐瞒某些罪过的人，他们并没有在天主的恩典面前陈述任何需要通过司铎来宽恕的罪过：因为如果病人羞于向医生展示他的伤口，他的医术就无法治愈他所不知道的疾病。我们进一步推断，那些改变罪行性质的情节也必须在忏悔中说明，因为如果没有这些情节，忏悔者不仅没有完全陈述罪行，法官也无法清楚地了解罪行；他们也不可能正确地评估罪行的严重性，并根据这些罪行对忏悔者施加应有的惩罚。因此，教导说这些情节是闲人编造的，或者说只需要忏悔一种情节，即一个人得罪了弟兄，这是不合理的。但断言以这种方式进行的忏悔是不可能的，或者称其为良心的屠宰场，也是不虔诚的：因为可以肯定的是，在教会中，对忏悔者没有其他要求，只是在每个人勤勉地省察自己，搜寻良心的每一个角落和隐秘处之后，忏悔那些他记得曾以此触犯了他的主和天主的罪过：而那些在勤勉思考后没有出现的其他罪过，则被理解为整体(c)包含在同一次忏悔中；对于这些罪过，我们与先知一起充满信心地说：上主啊，求你洗净我隐秘的罪。(d) 诚然，这种忏悔的困难，以及公开自己罪过的羞耻感，如果不是因为赦免带给所有配称领受此圣事的人的诸多巨大益处和安慰而得到缓解，确实可能看起来是一件沉重的事情。

至于私下向司铎个人忏悔的方式，虽然基督并未禁止一个人——为了惩罚自己的罪过，为了自己的谦卑，也为了给他人树立榜样，以及为了造就受了冒犯的教会——公开忏悔自己的罪过，但这并非神圣的诫命；用任何人类法律来规定罪过，特别是那些隐秘的罪过，应该通过公开忏悔来揭露，也是不太审慎的(e)。因此，既然从圣教会起初就使用，并且至今仍在使用，并一直受到最神圣和最古老的教父们一致赞同的秘密圣事忏悔，那么那些以教导忏悔背离神圣诫命、是人类发明、并起源于拉特朗公会议的教父们为耻的人，其虚妄的诽谤显然被驳斥了：因为教会并没有通过拉特朗公会议规定基督的信徒应该忏悔——这是一件它所知道的必要且由神圣权利所设立的事情——而是规定忏悔的诫命应该由所有达到辨别年龄的人，每年至少遵守一次。因此，在整个教会中，为了信徒灵魂的巨大益处，现在遵守着在四旬期这个最神圣和最可接受的时间进行忏悔的救赎习俗——这是本神圣会议最赞同并作为虔诚且值得保留的习俗而采纳的。

第六章 关于本圣事的职权及赦罪。

但是，关于此圣事的施行者，神圣会议宣布所有这些教义都是错误的，完全背离了福音的真理，这些教义有害地将钥匙的职权扩展到主教和司铎以外的任何其他人；违背了此圣事的设立，想象着我们主的话语，“凡你们在地上所捆绑的，在天上也要被捆绑；凡你们在地上所释放的，在天上也要被释放”(f)，以及“你们赦免谁的罪，谁的罪就得赦免；你们存留谁的罪，谁的罪就被存留”(g)，是这样不分彼此地对所有基督信徒说的，以至于每个人都有赦免罪过的权力——即通过责备来赦免公开的罪过，只要被责备者顺从，并通过向任何个人自愿忏悔来赦免隐秘的罪过。它还教导说，即使是处于必死之罪中的司铎，也通过在圣秩圣事中赋予的圣神的力量，作为基督的仆人行使赦免罪过的职权；那些认为这种权力不存在于坏司铎身上的人的观点是错误的。但是，虽然司铎的赦免是分发他人的恩典，但这不仅仅是一个单纯的职权，无论是宣讲福音还是宣告罪过已得赦免，而是以司法行为的方式，由司铎作为法官宣告判决：因此，忏悔者不应如此信赖(h)他个人的信仰，以至于认为——即使他自己没有痛悔，或者司铎没有认真行事和真正赦免的意图——他仅仅因为自己的信仰，就在上帝面前真正得到了赦免。因为没有补赎的信仰不会带来任何罪过的赦免；如果一个人知道司铎只是在开玩笑地赦免他，却不认真寻找另一个会认真行事的人，那么他对自己灵魂的救赎就是最不关心的。

第七章 关于保留罪案。

因此，既然审判的性质和秩序要求判决只能对那些受（该司法管辖）的人作出，那么在上帝的教会中一直坚定地认为，本会议也批准这是最真实的事情，即司铎对一个他没有普通或委托管辖权的人所作的赦免，应当没有任何效力。在我们的圣教父看来，对于基督徒的纪律来说，某些更恶劣和更严重的罪行不应由所有司铎赦免，而只能由最高级的司铎赦免，这非常重要：因此，教宗们凭借在普世教会中赋予他们的最高权力，理所当然地能够为他们的特别审判保留某些更严重的罪行案件。毫无疑问——鉴于所有来自上帝的事物都安排得很好——所有主教在各自的教区内，为了造就而非为了毁灭，凭借赋予他们高于其他下级司铎的权力，对他们的属下合法地这样做，特别是关于那些附有绝罚惩戒的罪行。但是，这种案件的保留不仅在外部政治上，而且在上帝面前有效，是符合神圣权威的。然而，为了防止任何人因此而灭亡，在上述上帝的教会中一直非常虔诚地遵守着，即在临终时没有保留，因此所有司铎都可以赦免所有忏悔者任何种类的罪过和惩戒：并且，除了临终时，司铎在保留案件中没有权力，让他们唯一的努力就是劝说忏悔者前往更高级和合法的法官那里寻求赦免的益处。

第八章 关于补赎的必要性及其果效。

最后，关于补赎——作为补赎的所有部分中，一直被我们的教父向基督徒推荐的部分，也是在我们这个时代，在虔诚的最崇高借口下，被那些有敬虔的外表，却否定其实质力量的人所攻击的部分(i)——神圣会议宣布，认为如果不赦免全部惩罚，主就永远不会赦免罪疚(k)，这是完全错误的，背离了上帝的话语。因为在圣经中可以找到清晰而杰出的例子，通过这些例子，除了神圣的传统之外，这个错误以最明显的方式被驳斥了。确实，神圣正义的性质似乎要求，那些在洗礼前因无知而犯罪的人，以一种方式获得恩典；而那些在从罪恶和魔鬼的奴役中被释放，并领受了圣神的恩赐之后，不惧怕故意亵渎上帝殿宇(l)并使圣神忧伤(m)的人，则以另一种方式获得恩典。神圣的仁慈要求，我们不应在没有任何补赎的情况下获得罪过的赦免，以至于以此为借口，认为罪过不那么严重，我们仿佛是对圣神(n)的侮辱和暴行，从而陷入更严重的罪过，为愤怒的日子积蓄愤怒(o)。因为毫无疑问，这些补赎的惩罚极大地使人远离罪恶，仿佛用缰绳约束，使忏悔者在未来更加谨慎和警惕；它们也是罪恶残留的补赎，通过相反美德的行为，它们消除了因邪恶生活而养成的习惯。

事实上，在上帝的教会中，从来没有任何方法被认为比人们以真正的心灵忧伤实践这些补赎行为更能消除主即将到来的惩罚。除此之外，当我们这样通过补赎为我们的罪受苦时，我们变得与耶稣基督相似，他为我们的罪作了补赎，我们所有的能力都来自他(p)；同时也因此拥有了一个最确定的保证，即如果我们与他一同受苦，我们也必将与他一同得荣耀(q)。但我们为罪所作的这种补赎，并非完全是我们自己的，而是通过耶稣基督的。因为我们自己不能做什么，我们能做一切，是他与我们合作，坚固我们。因此，人没有什么可夸口的，我们所有的夸口都在基督里：我们在他里面生活；在他里面获得功德；在他里面作补赎；结出与补赎相称的果子(r)，这些果子从他那里获得效力；通过他献给天父；并借着他被天父所接纳。因此，主的司铎应当根据圣神和审慎的建议，根据罪行的性质和忏悔者的能力，规定有益和适当的补赎；以免他们如果对罪过姑息，对忏悔者过于宽容，为极严重的罪行规定一些非常轻微的行为，就会分担他人的罪过。但他们应当考虑到，他们所施加的补赎，不仅是为了保持新生命和作为软弱的良药(s)，也是为了报复和惩罚过去的罪过。

因为古代教父们也相信并教导说，司铎的钥匙不仅是为了释放，也是为了捆绑。但他们并没有因此想象补赎圣事是一个愤怒或惩罚的法庭；正如没有一个天主教徒曾经认为，通过我们这种补赎，我们主耶稣基督的功德和补赎的效力会被掩盖或以任何方式减弱：当创新者试图理解这一点时，他们以这种方式维护一种新的补赎，以至于剥夺了补赎的全部效力和用途。

第九章 关于补赎善功。

会议进一步教导说，神圣慷慨的宽宏大量是如此之大，以至于我们能够通过耶稣基督向天父作补赎，不仅通过我们自愿承担的惩罚来惩罚罪过，或通过司铎根据我们犯罪程度酌情施加的惩罚，而且——这是爱的极大证明——通过上帝施加并由我们耐心承受的暂时磨难。

关于终傅圣事

SECOND SESSION

神圣会议也认为，在关于补赎的前述教义之后，附上关于终傅圣事的教义是好的，该圣事被教父们视为不仅是补赎的完成，也是整个基督徒生活的完成，而基督徒生活应当是一种持续的补赎。因此，首先关于它的设立，它宣告并教导说，我们最仁慈的救赎主——他希望他的仆人在任何时候都能获得对抗所有敌人所有武器的救赎良药——正如他在其他圣事中准备了最大的帮助，使基督徒在生命中能够保持自己免受任何更严重的精神邪恶的伤害一样，他也通过终傅圣事，以最坚固的防御保护了生命的终点。因为虽然我们的对手在我们的整个生命中寻求并抓住机会，以任何方式吞噬我们的灵魂；但没有比当他察觉到我们生命的终点即将来临时，他更猛烈地施展他所有狡诈的力量来彻底毁灭我们，并尽可能使我们甚至失去对上帝仁慈的信赖的时候了。

第一章 关于终傅圣事的设立。

现在，这种神圣的病人傅油是由我们的主基督设立的，作为新约中真正且恰当的圣事，在马尔谷福音中有所暗示，但由使徒雅各伯，即主的兄弟，向信徒推荐和颁布。他说，你们中间有病的人该请教会的长老们来；他们该为他祈祷，因主的名给他傅油：出于信德的祈祷必救那病人，主必叫他起来；他若犯了罪，也必得赦免。(t) 在这些话语中，正如教会从使徒传统中代代相传所学到的那样，他教导了这种救赎圣事的物质、形式、适当的施行者和效果。因为教会理解其物质是由主教祝圣的油。因为傅油非常恰当地代表了圣神的恩典，病人的灵魂在无形中被傅油；此外，那些话语“借此傅油”等，是其形式。

第二章 关于本圣事的效力。

此外，此圣事所指的事物(v)和效果在这些话语中得到了解释；出于信德的祈祷必救那病人，主必叫他起来，他若犯了罪，也必得赦免。因为这里所指的事物是圣神的恩典；其傅油洗净了罪过，如果还有待赎的罪过，以及罪过的残留；并通过激发病人对神圣仁慈的极大信心，来提升和坚固病人的灵魂；借此，病人得到支持，更容易忍受疾病的不便和痛苦；并更容易抵御潜伏在他脚跟处的魔鬼的诱惑(w)；有时在对灵魂福利有利时，获得身体的健康。

第三章 关于本圣事的施行者及其施行时间。

现在关于规定谁应该领受，谁应该施行此圣事，这在上述引用的文字中也并非不清楚地传达。因为那里也表明，此圣事的适当施行者是教会的长老（司铎）；在这个地方，这个名字所理解的不是年龄上的长者，也不是人民中地位最高的人，而是主教，或者是通过司铎职位的按手礼由主教正确祝圣的司铎。(x) 它还宣布，这种傅油应施用于病人，特别是那些处于危险之中，似乎即将离开此世的人：因此它也被称为临终圣事。如果病人在领受此傅油后康复，当他们陷入另一种类似的死亡危险时，他们可以再次得到此圣事的帮助。

因此，绝不能听从那些违背使徒雅各伯如此明显和清晰的判决(y)的人，他们教导说这种傅油是人类的虚构，或者是从教父那里接受的仪式，既没有上帝的命令，也没有恩典的应许：也不要听从那些断言它已经停止的人，仿佛它只能指原始教会中的治愈恩典；也不要听从那些说神圣罗马教会在此圣事施行中所遵守的仪式和用法与使徒雅各伯的观点相抵触，因此必须改为其他仪式的人：最后，也不要听从那些声称这种终傅圣事可以毫无罪过地被信徒蔑视的人：因为所有这些事情都与这位伟大使徒的明确话语明显不符。当然，作为所有其他教会的母亲和导师的罗马教会，在施行这种傅油时，关于构成此圣事本质的事物，并没有遵守任何不是圣雅各伯所规定的东西。确实，如果没有重罪和对圣神本身的伤害，就不可能蔑视如此伟大的圣事。这些就是本神圣大公会议所宣认、教导并向所有基督信徒提出，关于补赎和终傅圣事所应相信和持守的内容。它并交付以下不可违背的法典；并谴责和诅咒那些断言与此相反内容的人。

关于至圣忏悔圣事

FIRST CANONS

CANON I.–If any one saith, that in the Catholic Church Penance is not truly and properly a sacrament, instituted by Christ our Lord for reconciling the faithful unto God, as often as they fall into sin after baptism; let him be anathema.

CANON II.–If any one, confounding the sacraments, saith that baptism is itself the sacrament of Penance, as though these two Sacraments were not distinct, and that therefore Penance is not rightly called a second plank after shipwreck; let him be anathema.

CANON III.–If any one saith, that those words of the Lord the Saviour, Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained, (z) are not to be understood of the power of forgiving and of retaining sins in the Sacrament of penance, as the Catholic Church has always from the beginning understood them; but wrests them, contrary to the institution of this sacra ment, to the power of preaching the gospel ; let him be anathema.

CANON IV.–If any one denieth, that, for the entire and perfect remission of sins, there are required three acts in the penitent, which are as it were the matter of the sacrament of Penance, to wit, contrition, confession, and satisfaction, which are called the three parts of penance; or saith that there are two parts only of penance, to wit, the terrors with which the conscience is smitten upon being convinced of sin, and the faith, generated (a) by the gospel, or by the absolution, whereby one believes that his sins are forgiven him through Christ; let him be anathema.

CANON V.–If any one saith, that the contrition which is acquired by means of the examination, collection, and detestation of sins,–whereby one thinks over his years in the bitterness of his soul, (b) by pondering on the grievousness, the multitude, the filthiness of his sins, the loss of eternal blessedness, and the eternal damnation which he has incurred, having therewith the purpose of a better life,–is not a true and profitable sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; in fine, that this (contrition) is a forced and not free and voluntary sorrow; let him be anathema.

CANON VI.–If any one denieth, either that sacramental confession was instituted, or is necessary to salvation, of divine right; or saith, that the manner of confessing secretly to a priest alone, which the Church hath ever observed from the beginning, and doth observe, is alien from the institution and command of Christ, and is a human invention; let him be anathema.

CANON VII.–If any one saith, that, in the sacrament of Penance, it is not necessary, of divine right, for the remission of sins, to confess all and singular the mortal sins which after due and diligent previous meditation are remembered, even those (mortal sins) which are secret, and those which are opposed to the two last commandments of the Decalogtie, as also the circumstances which change the species of a sin; but (saith) that such confession is only useful to instruct and console the penitent, and that it was of old only observed in order to impose a canonical satisfaction; or saith that they, who strive to confess all their sins, wish to leave nothing to the divine mercy to pardon ; or, finally, that it is not lawful to confess venial sins ; let him be anathema.

CANON VIII.–If any one saith, that the confession of all sins, such as it is observed in the Church, is impossible, and is a human tradition to be abolished by the godly; or that all and each of the faithful of Christ, of either sex, are not obliged thereunto once a year, conformably to the constitution of the great Council of Lateran,(c) and that, for this cause, the faithful of Christ are to be persuaded not to con fess during Lent ; let him be anathema.

CANON IX.–If any one saith, that the sacramental absolution of the priest is not a judicial act, but a bare ministry of pronouncing and declaring sins to be forgiven to him who confesses; provided only he believe himself to be absolved, or (even though) the priest absolve not in earnest, but in joke; or saith, that the confession of the penitent is not required, in order that the priest may be able to absolve him; let him be anathema.

CANON X.–If any one saith, that priests, who are in mortal sin, have not the power of binding and of loosing; or, that not priests alone are the ministers of absolution, but that, to all and each of the faithful of Christ is it said: Whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven ;(d) and, whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained;(e) by virtue of which words every one is able to absolve from sins, to wit, from public sins by reproof only, provided he who is reproved yield thereto, and from secret sins by a voluntary confession; let him be anathema.

CANON XI.–If any one saith, that bishops have not the right of reserving cases to themselves, except as regards external polity, and that therefore the reservation of cases hinders not but that a priest may truly absolve from reserved cases; let him be anathema.

CANON XII.–If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend (f) that Christ has satisfied for them; let him be anathema.

CANON XIII.–If any one saith, that satisfaction for sins, as to their temporal punishment, is nowise made to God, through the merits of Jesus Christ, by the punishments inflicted by Him, and patiently borne, or by those enjoined by the priest, nor even by those voluntarily undertaken, as by fastings, prayers, almsdeeds, or by other works also of piety; and that, therefore, the best penance is merely a new life; let him be anathema.

CANON XIV.–If any one saith, that the satisfaction, by which enitents redeem their sins through Jesus Christ, are not a worship of God, but traditions of men, which obscure the doctrine of grace, and the true worship of God, and the benefit itself of the death of Christ; let him be anathema.

CANON XV.–If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose(g) of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.

关于终傅圣事

SECOND CANONS

CANON I.–If any one saith, that Extreme Unction is not truly and properly a sacrament, instituted by Christ our Lord, and promulgated by the blessed apostle James; but is only a rite received from the Fathers, or a human figment; let him be anathema.

CANON II.–If any one saith, that the sacred unction of the sick does not confer grace, nor remit sin, nor comfort(h) the sick; but that it has already ceased, as though it were of old only the grace of working Cures; let him be anathema.

论改革

CANON III.–If any one saith, that the rite and usage of Extreme Unction, which the holy Roman Church observes, is repugnant to the sentiment of the blessed apostle James, and that is therefore to be changed, and may, without sin, be condemned by Christians; let him be anathema.

CANON IV.–If any one saith, that the Presbyters of the Church, whom blessed James exhorts to be brought to anoint the sick, are not the priests who have been ordained by a bishop, but the elders in each community, and that for this Cause a priest alone is not the proper minister of Extreme Unction; let him be anathema.

论改革

THIRD DECREE

序言。

It is the office of bishops to admonish their subjects, especially those appointed to the cure of souls, of their duty.

Whereas it is properly the office of bishops to reprove the vices of all who are subject to them, this will have to be principally their care,–that clerics, especially those appointed to the cure of souls, be blameless; and that they do not, with their connivance, lead a disorderly life: for if they suffer them to be of evil and corrupt conversation, how shall they reprove the laity for their vices, when they themselves can be by one word silenced by them, for that they suffer clerics to be worse than they? And with what freedom shall priests be able to correct laymen, when they have to answer silently to themselves, that they have committed the very things which they reprove? Wherefore, bishops shall charge their clergy, of whatsoever rank they be, that they be a guide to the people of God committed to them, in conduct, conservation, and doctrine; being mindful of that which is written, Be holy for I also am holy. And, agreeably to the admonition of the apostle; Let them not give offence to any man, that their ministry be not blamed; but in all things let them exhibit themselves as the ministers of God, lest that saying of the prophet be fulfilled in them, The priests of God defile the sanctuaries, and despise the law. But, in order that the said bishops may be able to execute this with greater freedom, and may not be hindered therein under any pretext whatever, the same sacred and holy, ocecumenical and general Synod of Trent, the same legate and nuncios of the Apostolic See presiding therein, has thought fit that these canons following be established and decreed.

第一章 若有人在被禁止、禁令或停职期间擅自晋升圣职，应受惩罚。

Whereas it is more beseeming and safe for one that is subject, by rendering due obedience to those set over him, to serve in an inferior ministry, than, to the scandal of those set over him, to aspire to the dignity of a more exalted degree; to him, unto whom the ascent to sacred orders shall have been interdicted by his own prelate, from whatsoever cause, be it even on account of some secret crime, or in what manner soever, even extra-judicially; and to him who shall have been suspended from his own orders, or ecclesiastical degrees and dignities; no license, conceded against the will of that said prelate, for causing himself to be promoted, nor any restoration to former orders, degrees, dignities and honours, shall be of any avail.

CHAPTER II.

If a bishop shall confer any orders whatsoever on one not subject to him, be he even his own domestic, without the express consent of that individual’s proper prelate, both shall be subjected to an appointed punishment.

And forasmuch as certain bishops of churches which are in partibus infidelium, (in the districts of unbelievers), having neither clergy nor Christian people, and being in a manner wanderers, having no fixed see, and seeking not the things of Christ, but other’s sheep without the knowledge of their own pastor, finding themselves prohibited by this holy Synod from exercising episcopal functions in the diocese of another, without the express permission of the ordinary of the place, and then only in regard of those who are subject to the said ordinary, do, by an evasion and in contempt of the law, of their own rashness choose as it were an episcopal chair in a place which is not of any diocese, and presume to mark with the clerical character, and to promote even to the sacred orders of the priesthood, any that come unto them, even though they have no commendatory letters from their own bishops, or prelates; whence it for the most part comes to pass, that, persons being ordained who are but little fit, and are uninstructed and ignorant, and who have been rejected by their own bishops as incapable and unworthy, they are neither able rightly to perform the divine offices, nor to administer the sacraments of the Church: none of the bishops, who are called titular, even though they may reside, or tarry in a place within no diocese, even though it be exempted, or in a monastery of whatsoever order, shall, by virtue of any privilege granted them to promote during a certain time such as come unto them, be able to ordain, or to promote to any sacred or minor orders, or even to the first tonsure, the subject of another bishop, even under the pretext of his being his domestic fed constantly at his own table, without the express consent of, or without letters demissory from that individual’s own bishop. The contravener shall be ipso jure suspended during a year from the exercise of pontifical functions; and the person so promoted shall in like manner be suspended from the exercise of the orders so received, for as long as to his own prelate shall seem fit.

第三章 主教若发现其神职人员由他人不当晋升且不称职，可将其停职。

The bishop may suspend, for the time that shall seem to him fit, from the exercise of the orders received, and may interdict from ministering at the altar, or from exercising the functions of any order, any of his clerics, especially those who are in sacred orders, who have been, without his previous examination and commendatory letters, promoted by any authority whatsoever; even though they shall have been approved of as competent by him who has ordained them, but whom he himself shall find but little fit and able to celebrate the divine offices, or to administer the sacraments of the Church.

第四章 任何神职人员均不得免受主教的纠正，即使在非视察期间亦然。

All prelates of the churches, who ought diligently to apply themselves to correct the excesses of their subjects,-and from whose jurisdiction, by the statutes of this holy Synod, no cleric is, under the pretext of any privilege soever, considered screened, so as not to be able to be visited, punished and corrected, in accordance with the appointments of the canons,–provided those prelates be resident in their own churches,–shall have power, as delegates for this end of the Apostolic See, to correct and punish, even out of the times of visitation, all Secular clerics,–howsoever exempted, who would otherwise be subject to their jurisdiction,–for their excesses, crimes, and delinquencies, as often as, and whensoever there shall be need; no exemptions, declarations, customs, sentences, oaths, concordates, which only bind the authors thereof, being of any avail to the said clerics, or to their relatives, chaplains, domestics, agents, or to any others whatsoever, in view and in consideration of the said exempted clerics.

第五章 监护人的管辖权限于一定范围之内。

Moreover, whereas sundry persons, under the plea that divers wrongs and annoyances are inflicted on them in their goods, possessions, and rights, obtain certain judges to be deputed by means of letters conservatory, to protect and defend them from the said annoyances and wrongs, and to maintain and keep them in possession, or quasi-possession, of their goods, property, and rights, without suffering them to be molested therein; and whereas they pervert these letters, in many ways, to an evil meaning quite opposed to the intention of the donor;–therefore, these letters conservatory, whatsoever be their clauses or decrees, whatsoever be the judges deputed, or under whatsoever other kind of pretext or colour, these letters may have been granted, shall not avail any, of what dignity and condition soever, even though a ## CHAPTER, so as to screen the party from being capable of being, in criminal and mixed causes, accused and summoned, and from being examined and proceeded against before his own bishop, or other ordinary superior; or prevent him from being liable to be freely summoned before the ordinary judge, in the matter of any rights which may be pleaded as his from having been ceded to him. In civil causes also, if he be the plaintiff, it shall nowise be lawful for him to bring up any one for judgment before his own judges conservatory.

And if, in those causes wherein he shall be the defendant, it shall happen that the conservator chosen by him shall be declared by the plaintiff to be one suspected by him, or if any dispute shall have arisen between the judges themselves, the conservator to wit and the ordinary, concerning competency of jurisdiction, the cause shall not be proceeded with, until by arbitrators, chosen in legal form, a decision shall have been come to relative to the said suspicion, or competency of jurisdiction. Neither shall these letters conservatory be of any avail to the said party’s domestics–who are in the habit of screening themselves thereby–save to two only, and this provided they live at his proper cost. Neither shall any one enjoy the benefit of such letters longer than for five years. It shall also not be lawful for conservatory judges to have any fixed tribunal. As to causes which relate to wages and to destitute persons, the decree of this holy Synod thereupon shall remain in its full force. But general universities, colleges of doctors or scholars, places belonging to Regulars, as also hospitals wherein hospitality is actually exercised, and persons belonging to the said universities, colleges, places, and hospitals are not to be deemed included in this present canon, but are to be considered, and are, wholly exempted.

第六章 对身处圣职或持有圣俸，却未穿着与其品级相称之服饰的神职人员，予以处罚。

鉴于虽然僧袍不能造就僧侣，但神职人员仍需穿着与其品级相称的服装，以便通过外在服饰的庄重来展现其内在道德的端正；然而，当今时代，对宗教的蔑视和某些人的鲁莽已达到如此地步，以至于他们不顾自己的尊严和神职荣誉，甚至在公共场合穿着平民服装——踏入不同的道路，一条是上帝的道路，另一条是肉体的道路；因此，所有教会人士，无论其享有何种豁免权，只要是圣职人员或拥有任何形式的尊严、职位、其他职务或教会圣俸者；如果在受到本教区主教的劝诫（即使是通过公开告示）后，仍不穿着与其品级和尊严相称、且符合上述主教条例和命令的得体神职服装，他们可以且应当受到惩戒，即暂停其圣职、职务、圣俸，以及上述圣俸的果实、收入和收益；此外，如果他们在受到一次申斥后再次犯此错误，（他们将受到强制）甚至被剥夺上述职务和圣俸；此举依据克莱门特五世在维埃纳公会议上颁布并以“Quoniam”开头的宪章，该宪章在此予以更新和扩大。

第七章 自愿杀人者绝不可领受圣职：非自愿杀人者应以何种方式领受圣职。

鉴于蓄意谋杀邻人并设伏杀害他人者，应被逐出祭坛，因为他自愿犯下了杀人罪；即使该罪行既未通过普通法律程序证明，也非公开而是秘密的，此人也永远不得被提升为圣职；亦不得授予其任何教会圣俸，即使该圣俸不涉及灵魂的照管；他应被永远排除在所有教会品级、圣俸和职务之外。但如果声称杀人并非蓄意而是意外，或是在抵御暴力以自卫免于死亡时所为，以至于在某种权利下，即使为了圣职和祭坛的侍奉，以及任何形式的圣俸和尊严，也应给予豁免——此案应提交给当地教区长，或者如果有理由，则提交给大主教或最近的主教；在未审理案件并证明祈祷和指控属实之前，他们不得给予豁免，不得有其他做法。

第八章 任何人不得凭借任何特权惩罚他人的神职人员。

此外，鉴于有各种各样的人——其中一些甚至是真正的牧者，拥有自己的羊群——也试图统治他人的羊群，有时将注意力集中在他人的属民身上，以至于忽视了对自己羊群的照管；任何人，即使具有主教尊严，若拥有惩罚他人属民的特权，也绝不得对不属于其管辖的神职人员采取行动——尤其是对那些担任圣职的人——无论他们犯下的罪行多么令人发指；除非在上述神职人员所属的主教介入的情况下，如果该主教居住在自己的教堂中，或者由上述主教委派的人员介入：否则，诉讼程序及其所有后果将完全无效。

第九章 一教区的圣俸不得以任何借口与另一教区的圣俸合并。

鉴于教区和堂区被划分为不同区域，每个羊群都有其指定的牧者，下属教堂有其教区长，每个人都应照管自己的羊群，以免教会秩序混乱，或同一个教堂在某种程度上属于两个教区，给受其管辖的人带来严重的不便，这是非常有道理的；一个教区的圣俸，即使是堂区教堂、永久代理教区、简单圣俸、预支金或预支份额，也不得永久合并到另一个教区的圣俸、修道院、学院甚至虔诚场所，即使是为了增加神圣崇拜、受益人数量或任何其他原因；在此解释本神圣会议关于这些合并主题的法令。

第十章 修会圣俸应授予修会会士。

习惯上授予受戒修道士的修道院圣俸，当因受领人死亡、辞职或其他原因空缺时，应仅授予该修会的宗教人士，或绝对有义务穿上会服并进行该宣誓的人，不得授予其他人，以免他们穿着羊毛和亚麻混纺的衣服。(r)

第十一章 转入其他修会者应在隐修院内保持服从，且不得担任世俗圣俸。

但鉴于修道士在从一个修会转到另一个修会后，通常很容易从上级那里获得留在修道院外的许可，从而导致他们四处游荡和背教；任何修会的长上或上级，不得凭借任何权力，接纳任何人进入会服和宣誓，除非其目的是为了让他永久留在封闭的环境中，服从其所属修会的上级，即他所转入的修会；即使是正规教士，一旦转入，也完全没有资格获得世俗圣俸，即使是涉及灵魂照管的圣俸。

第十二章 除非通过建立或捐赠，否则任何人不得获得赞助权。

此外，任何教会或世俗尊严的人，都不能也不应该以任何其他理由获得或取得赞助权，除非他新建并建造了一座教堂、圣俸或礼拜堂；或者他用自己的财产和世袭资源(s)充分资助了一座已经建立但缺乏足够捐赠的教堂。但是，如果发生此类基金会或捐赠，其任命权应保留给主教，而不是其他下级人员。

第十三章 呈请必须向教区长提出；否则呈请与任命无效。

此外，赞助人不得以任何特权为借口，以任何方式将任何圣俸的候选人呈报给除当地普通主教以外的任何人，如果该特权终止，该圣俸的提供或任命权在法律上属于该主教；否则，随后的呈报和任命将无效，并被视为无效。

第十四章 关于弥撒、圣职及改革的后续讨论。

神圣会议进一步宣布，在下一次会议上，即已定于明年 MDLII 年一月二十五日举行的会议上，它将连同弥撒祭献一起，应用并讨论圣职圣事，并将继续进行改革主题的讨论。

—