THIRTEENTH SESSION
which is the third under the Supreme Pontiff, Julius III,
celebrated on the eleventh day of October, 1551
DECREE CONCERNING THE MOST HOLY SACRAMENT
OF THE EUCHARIST
The holy, ecumenical and general Council of Trent, lawfully assembled in the Holy Ghost, the same legate and nuncios of the holy Apostolic See presiding, though convened, not without the special guidance and direction of the Holy Ghost, for the purpose of setting forth the true and ancient doctrine concerning faith and the sacraments, and of applying a remedy to all the heresies and the other most grievous troubles by which the Church of God is now miserably disturbed and rent into many and various parts, yet, even from the outset, has especially desired that it might pull up by the roots the cockles 1 of execrable errors and schisms which the enemy has in these our troubled times disseminated regarding the doctrine, use and worship of the Sacred Eucharist, which our Savior left in His Church as a symbol of that unity and charity with which He wished all Christians to be mutually bound and united. Wherefore, this holy council, stating that sound and genuine doctrine of the venerable and divine sacrament of the Eucharist, which the Catholic Church, instructed by our Lord Jesus Christ Himself and by His Apostles, and taught by the Holy Ghost who always brings to her mind all truth,2 has held and will preserve even to the end of the world, forbids all the faithful of Christ to presume henceforth to believe, teach or preach with regard to the most Holy Eucharist otherwise than is explained and defined in this present decree.
1 Matt. 13:30.
2 Luke 12:12; John 14:16; 16:13.
CHAPTER I
THE REAL PRESENCE OF OUR LORD JESUS CHRIST IN THE
MOST HOLY SACRAMENT OF THE EUCHARIST
First of all, the holy council teaches and openly and plainly professes that after the consecration of bread and wine, our Lord Jesus Christ, true God and true man, is truly, really and substantially contained in the august sacrament of the Holy Eucharist under the appearance of those sensible things. For there is no repugnance in this that our Savior sits 
always at the right hand of the Father in heaven 3 according to the natural mode of existing, and yet is in many other places sacramentally present to us in His own substance by a manner of existence which, though we can scarcely express in words, yet with our understanding illumined by faith, we can conceive and ought most firmly to believe is possible to God.4 For thus all our forefathers, as many as were in the true Church of Christ and who treated of this most holy sacrament, have most openly professed that our Redeemer instituted this wonderful sacrament at the last supper, when, after blessing the bread and wine, He testified in clear and definite words that He gives them His own body and His own blood. Since these words, recorded by the holy Evangelists 5 and afterwards repeated by St. Paul,6 embody that proper and clearest meaning in which they were understood by the Fathers, it is a most contemptible action on the part of some contentious and wicked men to twist them into fictitious and imaginary tropes by which the truth of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, as the pillar and ground of truth,7 recognizing with a mind ever grateful and unforgetting this most excellent favor of Christ, has detested as satanical these untruths devised by impious men.
3 Cf. Sess. III, the Symbol.
4 Matt. 19:26; Luke 18:27.
5 Matt. 26:26—28; Mark 14:22—24; Luke 22:19f.
6 See I Cor. 11:24f.
7 See I Tim. 3:15.
CHAPTER II
THE REASON FOR THE INSTITUTION OF
THIS MOST HOLY SACRAMENT
Therefore, our Savior, when about to depart from this world to the Father, instituted this sacrament, in which He poured forth, as it were, the riches of His divine love towards men, making a remembrance of his wonderful works,8 and commanded us in the participation of it to reverence His memory and to show forth his death until he comes 9 to judge the world. But He wished that this sacrament should be received as the spiritual food of souls,10 whereby they may be nourished and strengthened, living by the life of Him who said: He that eateth me, the same also shall live by me,11 and as an antidote whereby we may be freed from daily faults and be preserved from mortal sins. He wished it furthermore to be a pledge of our future glory and everlasting happiness, and thus be a symbol of that one body of which He is the head 12 and to which He wished us to be united as members by the closest bond of faith, hope and charity, that we might all speak the same thing and there might be no schisms among us.13
8 Ps. 110:4.
9 Luke 22:19; I Cor. 11:24—26.
10 Matt. 26:26f.
11 John 6:58.
12 See I Cor. 11:3; Eph. 5:23.
13 See I Cor. 1:10.
CHAPTER III
THE EXCELLENCE OF THE MOST HOLY EUCHARIST
OVER THE OTHER SACRAMENTS
The most Holy Eucharist has indeed this in common with the other sacraments, that it is a symbol of a sacred thing and a visible form of an invisible grace; 14 but there is found in it this excellent and peculiar characteristic, that the other sacraments then first have the power of sanctifying when one uses them, while in the Eucharist there is the Author Himself of sanctity before it is used. For the Apostles had not yet received the Eucharist from the hands of the Lord, when He Himself told them that what He was giving them is His own body.15 This has always been the belief of the Church of God, that immediately after the consecration the true body and the true blood of our Lord, together with His soul and divinity exist under the form of bread and wine, the body under the form of bread and the blood under the form of wine ex vi verborum; 16 but the same body also under the form of wine and the same blood under the form of bread and the soul under both, in virtue of that natural connection and concomitance whereby the parts of Christ the Lord, who hath now risen from the dead, to die no more,17 are mutually united; 18 also the divinity on account of its admirable hypostatic union with His body and soul. Wherefore, it is very true that as much is contained under either form as under both.19 For Christ is whole and entire under the form of bread and under any part of that form; likewise the whole Christ is present under the form of wine and under all its parts.
14 C.32, D.II de cons.
15 Matt. 26:26; Mark 14:22.
16 Cf. infra, can. 1.
17 Rom. 6:9.
18 Cc. 58, 71, 78, D.II de cons.
19 Cf. infra, can. 3 and Sess. XXI, chap. 3.
CHAPTER IV
TRANSUBSTANTIATION
But since Christ our Redeemer declared that to be truly His own body which He offered under the form of bread,20 it has, therefore, always been a firm belief in the Church of God, and this holy council now declares it anew, that by the consecration of the bread and wine a change is brought about of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of His blood.21 This change the holy Catholic Church properly and appropriately calls transubstantiation.
20 Luke 22:19; John 6:48 if.; I Cor. 11:24.
21 Cf. c.55, D.II de cons.; infra, can. 3.
THE WORSHIP AND VENERATION TO BE SHOWN TO
THIS MOST HOLY SACRAMENT
There is, therefore, no room for doubt that all the faithful of Christ may, in accordance with a custom always received in the Catholic Church, give to this most holy sacrament in veneration the worship of latria, which is due to the true God.22 Neither is it to be less adored for the reason that it was instituted by Christ the Lord in order to be received.23 For we believe that in it the same God is present of whom the eternal Father, when introducing Him into the world, says: And let all the angels of God adore him; 24 whom the Magi, falling down, adored; 25 who, finally, as the Scriptures testify, was adored by the Apostles in Galilee.26
The holy council declares, moreover, that the custom that this sublime and venerable sacrament be celebrated with special veneration and solemnity every year on a fixed festival day,27 and that it be borne reverently and with honor in processions through the streets and public places,28 was very piously and religiously introduced into the Church of God. For it is most reasonable that some days be set aside as holy on which all Christians may with special and unusual demonstration testify that their minds are grateful to and mindful of their common Lord and Redeemer for so ineffable and truly divine a favor whereby the victory and triumph of His death are shown forth. And thus indeed did it behoove the victorious truth to celebrate a triumph over falsehood and heresy, that in the Sight of so much splendor and in the midst of so great joy of the universal Church, her enemies may either vanish weakened and broken, or, overcome with shame and confounded, may at length repent.
22 Cf. infra, can. 6.
23 Matt. 26: 26.
24 Heb. 1:6.
25 Matt. 2:11.
26 ibid., 28: 17; Luke 24:52.
27 Cf. c.un. in Clem. De reliq. et venerat. sanct., III, 16.
28 Cf. infra, can. 6.
CHAPTER VI
THE RESERVATION OF THE SACRAMENT OF THE HOLY
EUCHARIST AND TAKING IT TO THE SICK
The custom of reserving the Holy Eucharist in a sacred place is so ancient 29 that even the period of the Nicene Council recognized that usage.30 Moreover, the practice of carrying the Sacred Eucharist to the sick and of carefully reserving it for this purpose in churches, besides being exceedingly reasonable and appropriate, is also found enjoined in numerous councils 31 and is a very ancient observance of the Catholic Church. Wherefore, this holy council decrees that this salutary and necessary custom be by all means retained.
29 C.93, D.II de cons.; c.6, C.XXVI, q.6; c. 10, X, De celebr. miss., III, 41; infra, can. 7.
30 Cf. I Council of Nicaea (325), c.13.
31 Cf. c.63, D.L and c.1, X, De custod. eucharist., III, 44.
CHAPTER VII
THE PREPARATION TO BE EMPLOYED THAT ONE MAY
RECEIVE THE SACRED EUCHARIST WORTHILY
If it is unbecoming for anyone to approach any of the sacred functions except in a spirit of piety, assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed lest he receive it without great reverence and holiness, especially when we read those terrifying words of the Apostle: He that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.32 Wherefore, he who would communicate, must recall to mind his precept: Let a man prove himself.33 Now, ecclesiastical usage declares that such an examination is necessary in order that no one conscious to himself of mortal sin, however contrite he may feel, ought to receive the Sacred Eucharist without previous sacramental confession.34 This the holy council has decreed to be invariably observed by all Christians, even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor is not wanting to them. But if in an urgent necessity a priest should celebrate without previous confession, let him confess as soon as possible.
32 See I Car. 11:29.
32 ibid., 11:28.
34 Cf. infra, can. 11.
CHAPTER VIII
ON THE USE OF THIS ADMIRABLE SACRAMENT
As to the use of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it. They have taught that some receive it sacramentally only, as sinners; others spiritually only, namely, those who eating in desire the heavenly bread set before them, are by a lively faith which worketh by charity 35 made sensible of its fruit and usefulness; while the third class receives it both sacramentally and spiritually,36 and these are they who so prove and prepare themselves beforehand that they approach this divine table clothed with the wedding garment.37 As regards the reception of the sacrament, it has always been the custom in the Church of God that laics receive communion from priests, but that priests when celebrating communicate themselves,38 which custom ought with justice and reason to be retained as coming down from Apostolic tradition.39 Finally, the holy council with paternal affection admonishes, exhorts, prays and beseeches through the bowels of the mercy of our God, that each and all who bear the Christian name will now at last agree and be of one mind in this sign of unity, in this bond of charity, in this symbol of concord, and that, mindful of so great a majesty and such boundless love of our Lord Jesus Christ, who gave His own beloved soul as the price of our salvation and His own flesh to eat,40 they may believe and venerate these sacred mysteries of His body and blood with such constancy and firmness of faith, with such devotion of mind, with such piety and worship, that they may be able to receive frequently that supersubstantial bread and that it may truly be to them the life of the soul and the perpetual health of their mind; that being invigorated by its strength, they may be able after the journey of this miserable pilgrimage to arrive in their heavenly country, there to eat, without any veil, the same bread of angels 41 which they now eat under sacred veils.
But since it is not enough to declare the truth unless errors be exposed and repudiated, it has seemed good to the holy council to subjoin these canons, so that, the Catholic doctrine being already known, all may understand also what are the heresies which they ought to guard against and avoid.
35 Gal. 5:6.
36 Cf. infra, can. 8.
37 Matt. 22:11.
38 Cf. c.11, D.II de cons. and infra, can. 10.
39 Heb. 5:3; 7:27.
40 John 6:56 if.
41 Ps. 77:25.
CANONS ON THE MOST HOLY SACRAMENT OF THE EUCHARIST
Canon I. If anyone denies 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,
42 but says that He is in it only as in a sign, or figure or force, let him be anathema.
Can. 2. If anyone says 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 denies that wonderful and singular change of the whole substance of the bread into the body and the whole substance of the wine into the blood, the appearances only of bread and wine remaining, which change the Catholic Church most aptly calls transubstantiation,
43 let him be anathema.
Can. 3. If anyone denies that in the venerable sacrament of the Eucharist the whole Christ is contained under each form and under every part of each form when separated,
44 let him be anathema.
Can. 4. If anyone says that after the consecration is completed, the body and blood of our Lord Jesus Christ are not in the admirable sacrament of the Eucharist,
45 but are there only
in usu, while being taken and not 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 does not remain, let him be anathema.
Can. 5. If anyone says that the principal fruit of the most Holy Eucharist is the remission of sins, or that other effects do not result from it,
46 let him be anathema.
Can. 6. If anyone says that in the holy sacrament of the Eucharist, Christ, the only begotten Son of God, is not to be adored with the worship of
latria,47 also outwardly manifested, and is consequently neither to be venerated with a special festive solemnity, nor to be solemnly borne about in procession according to the laudable and universal rite and custom of holy Church, or is not to be set publicly before the people to be adored and that the adorers thereof are idolaters, let him be anathema.
Can. 7. If anyone says that it is not lawful that the Holy Eucharist be reserved in a sacred place, but immediately after consecration must necessarily be distributed among those present,
48 or that it is not lawful that it be carried with honor to the sick, let him be anathema.
Can. 8. If anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really,
49 let him be anathema.
Can. 9. If anyone denies that each and all of Christ’s faithful of both sexes are bound, when they have reached the years of discretion, to communicate every year at least at Easter,
50 in accordance with the precept of holy mother Church, let him be anathema.
Can. 10. If anyone says that it is not lawful for the priest celebrating to communicate himself,
51 let him be anathema.
Can. 11. If anyone says that faith alone is a sufficient preparation for receiving the sacrament of the most Holy Eucharist,
52 let him be anathema. And lest so great a sacrament be received unworthily and hence unto death and condemnation, this holy council ordains and declares that sacramental confession, when a confessor can be had, must necessarily be made beforehand by those whose conscience is burdened with mortal sin, however contrite they may consider themselves. Moreover, if anyone shall presume to teach, preach or obstinately assert, or in public disputation defend the contrary, he shall be
eo ipso excommunicated.
42 Cf.
supra, chap. 3.
43
ibid., chap. 4.
44
Ibid., chap. 3 and Sess. XXI, chap. 3.
45
Supra, chap. 3.
46
Ibid., chap. 2.
47
Supra, chap. 5.
48
ibid., chap. 6.
49
Ibid., chap. 8.
50 Sess. XIV, Penance, can. 8.
51
Supra, chap. 8.
52
Ibid., chap. 7.
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