Taken from: TRENT 13th Session Julius III – a Summary
The holy and 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 special guidance and direction of the holy Ghost, for the purpose for setting forth the ancient doctrine concerning faith and sacraments, and applying a remedy to ALL the heresies and other most grievous troubles….
.. wherefore, this holy council stating 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 (Lk12:12; Jn14:26;16:13). Has held and will preserve 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 by this decree.
I REAL PRESENCE of the LORD JESUS CHRIST in the Most Holy Sacrament, 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 and substantially contained in august sacrament of the Holy Eucharist, under the appearance (bread and wine) of those sensible things. …. Our Savior sits at the right hand of the Father in heaven, 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 illuminated by faith, we can conceive and ought most firmly to believe is possible to God. (Mt19;26; Mk14:22-24; Lk22:19) 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 there words, recorded by the holy Evangelist (Jn ) and afterwards repeated by St. Paul (1Cor11:24), embody that proper and clearest meaning in which they were understood by the Fathers; it is most contemptible action on the part of some contentious and wicked men to twist them into fictitious and imaginary tropes by which TRUTH of the flesh, and blood of Christ is DENIED, contrary to the universal sense of the Church (Sensus Fidelium), … “the pillar and ground of truth”, (1Tim3:15)
……… favor of Christ, has detested as SATANICAL these untruths devised by impious men.
“And after he had called them together, he said to them in parables: How can Satan cast out Satan? And if Satan be risen up against himself, he is divided, and cannot stand, but hath an end.” (Mk3:23,26)
II REASON FOR INSTITUTION of the Most Holy Sacrament
…. He poured forth, the riches of His divine love towards men, making a remembrance of His wonderful works, (Ps110:4) and commanded us in the participation of it to reverence His memory, to show forth His death until he comes, (Lk22:19; 1Cor11:24-26), TO JUDGE THE WORLD.
But He wished that this sacrament be received as the spiritual food of souls (Mt26:26) whereby we may be nourished, living by the life of Him who said: “HE that EAT ME, the same shall live by ME.” (Jn6:58), and as an antidote whereby we may be freed from daily faults and be preserved from mortal sins. HE wished further to be pledge of our future glory and everlasting happiness, and thus be a symbol of the one body of which He is the head. (1Cor11:3; Eph5:23)….He wished 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 schism among us. (1Cor1:10)
III EXCELLENCE of Holy Eucharist over Other Sacraments (Mysteries):
……..while in the Eucharist there is the Author Himself of sanctity before it is used, For the Apostles had not yet received from the hands of the Lord, when he Himself told them that what He was giving them is His own Body (Mt26:26; Mk14:22). 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, ‘ex vi verborium ‘(infra can1.); but the same body under the form 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 has now risen from the dead, to die no more, (Rom6:9) are mutually united;(CC58,71,78, D.II cons.); 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 from as under both, (can,3 and Sess XXI ch. 3.) For Christ is whole and entire under the form of bread and under any part of that form; likewise the while Christ is present under the for of wine and under all its parts.
But since Christ our Redeemer declared that to be truly His own body which He offered under the form of bread, (Lk22:19) Jn6:48; 1Cor11:24), 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. (C.55, D.II de cons; infra can.3.). This change the Holy Catholic Church properly and appropriately calls transubstantiation.
V, VI VII, VII VIII, TRENT Session 14 Penance and Extreme Unction (See City post subsequent)
VIII CANONS listed:
Canon 1. If ANYONE denies that in the sacrament of the most holy Eucharist are contained truly, really substantially the body and blood together with the soul and divinity of our Lord Jesus Christ, and consequently the whole of Christ,(supra Ch.3.) BUT says that He is in it only as a sign, or figure, or force, (i.e. a mere “prop”); LET him be ANATHEMA.
Canon 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, let him be ANATHEMA.
Canon 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, (Ch 3. and Sess. XXI Ch 3) let him be ANATHEMA.
Canon 4. If ANYONE says that after the consecration is completed, the body and blood in of our Lord Jesus Christ are not in admirable sacrament of the Eucharist, (Supr ch 3) but there only in usu whole 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.
Canon 5. If ANYONE says that the principle fruit of the Most Holy Eucharist is the remission of sins, or that other effects do not result from it, let him be ANATHEMA.
Canon 6. If ANYONE says that the Sacrament of the Eucharist , the Only begotten Son is not to be adored or that the people (adorers) are adolators, …. not included here, see under !See City
Canon 7. If anyone says it is not lawful that the Holy Eucharist be reserved in a sacred place, but immediately after consecration must necessarily be distributed among these present, (Ibid Ch8), let him be ANATHEMA.
Canon 8. If Anyone says that Christ received in the Eucharist is received spiritually only and not also sacramentally and really, let him be ANATHEMA.
Canon 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 (Sess.XIV Penance, Can 8.) in accordance with the precept of holy mother Church, let him be ANATHEMA.
Canon 10. If Anyone says that it is not lawful for the priest celebrating to communicate himself, let him be ANATHEMA.
Canon 11. If ANYONE says that faith alone (sola Fide) is sufficient preparation for receiving the sacrament of the most Holy Eucharist ,(Ibid Ch 7.) Let him be ANATHEMA. …
Unless 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 before hand 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.
Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eat and drink unworthily, eat and drink judgment to himself, not discerning the body of the Lord. Therefore are there many infirm and weak among you, and many sleep.
V27 “Or drink”: Here erroneous translators corrupted the text, by putting “and drink” (contrary to the original) instead of “or drink”.
V27 “Guilty of the body”: not discerning the body. This demonstrates the real presence of the body and blood of Christ, even to the unworthy communicant; who otherwise could not be guilty of the body and blood of Christ, or justly condemned for not discerning the Lord’s body.
V28 “Drink of the chalice”: This is not said by way of command, but by way of allowance, viz., where and when it is agreeable to the practice and discipline of the church.