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Council of Trent
Date 1545�63
Accepted by Catholic Church
Previous council
Fifth Council of the Lateran
Next council
First Vatican Council
Convoked by Paul III
President
Paul IIIJulius IIIPius IV
Attendance
about 255 during the final sessions
Topics
Protestantism
Counter-Reformation
Documents and statements
Seventeen dogmatic decrees covering then-disputed aspects of Catholic religion
Chronological list of ecumenical councils

The Council of Trent meeting in Santa Maria Maggiore church, Trent.

(Attributed to Pasquale Cati da Iesi; 1588.)
Emblem of the Papacy SE.svg
Part of a series on
Ecumenical councils
of the Catholic Church
A Renaissance print depicting the Council of Trent
Renaissance depiction of the Council of Trent
Antiquity (c.?50 � 451)
Jerusalem Nicaea I Constantinople I Ephesus Chalcedon
Early Middle Ages (553�870)
Constantinople II Constantinople III Nicaea II Constantinople IV
High and Late Middle Ages (1122�1517)
Lateran I Lateran II Lateran III Lateran IV Lyon I Lyon II Vienne Constance
Florence Lateran V
Modernity (1545�1965)
Trent Vatican I Vatican II
046CupolaSPietro.jpg Catholicism portal
vte
The Council of Trent (Latin: Concilium Tridentinum), held between 1545 and 1563 in
Trent (or Trento, in northern Italy), was the 19th ecumenical council of the
Catholic Church.[1] Prompted by the Protestant Reformation, it has been described
as the embodiment of the Counter-Reformation.[2][3]

The Council issued condemnations of what it defined to be heresies committed by

proponents of Protestantism, and also issued key statements and clarifications of
the Church's doctrine and teachings, including scripture, the Biblical canon,
sacred tradition, original sin, justification, salvation, the sacraments, the Mass
and the veneration of saints.[4] The Council met for twenty-five sessions between
13 December 1545 and 4 December 1563.[5] Pope Paul III, who convoked the Council,
oversaw the first eight sessions (1545�47), while the twelfth to sixteenth sessions
(1551�52) were overseen by Pope Julius III and the seventeenth to twenty-fifth
sessions (1562�63) by Pope Pius IV.

The consequences of the Council were also significant in regards to the Church's
liturgy and practices. During its deliberations, the Council made the Vulgate the
official example of the Biblical canon and commissioned the creation of a standard
version, although this was not achieved until the 1590s.[2] In 1565, a year after
the Council finished its work, Pius IV issued the Tridentine Creed (after
Tridentum, Trent's Latin name) and his successor Pius V then issued the Roman
Catechism and revisions of the Breviary and Missal in, respectively, 1566, 1568 and
1570. These, in turn, led to the codification of the Tridentine Mass, which
remained the Church's primary form of the Mass for the next four hundred years.

More than three hundred years passed until the next ecumenical council, the First
Vatican Council, was convened in 1869.

Contents
1 Background information
1.1 Obstacles and events before the Council's problem area
1.2 A general, free council in Germany
2 Occasion, sessions, and attendance
3 Objectives and overall results
4 Canons and decrees
5 Publication of documents
6 List of decrees
7 Protestant response
8 See also
9 Notes
10 References
11 Further reading
12 External links
Background information
Obstacles and events before the Council's problem area

Pope Paul III, convener of the Council of Trent.

On 15 March 1517, the Fifth Council of the Lateran closed its activities with a
number of reform proposals (on the selection of bishops, taxation, censorship and
preaching) but not on the major problems that confronted the Church in Germany and
other parts of Europe. A few months later, on 31 October 1517, Martin Luther issued
his 95 Theses in Wittenberg.

A general, free council in Germany

Luther's position on ecumenical councils shifted over time,[6] but in 1520 he
appealed to the German princes to oppose the papal Church, if necessary with a
council in Germany,[7] open and free of the Papacy. After the Pope condemned in
Exsurge Domine fifty-two of Luther's theses as heresy, German opinion considered a
council the best method to reconcile existing differences. German Catholics,
diminished in number, hoped for a council to clarify matters.[8]

It took a generation for the council to materialise, partly because of papal

reluctance, given that a Lutheran demand was the exclusion of the papacy from the
Council, and partly because of ongoing political rivalries between France and
Germany and the Turkish dangers in the Mediterranean.[8] Under Pope Clement VII
(1523�34), troops of the Catholic Holy Roman Emperor Charles V sacked Papal Rome in
1527, "raping, killing, burning, stealing, the like had not been seen since the
Vandals". Saint Peter's Basilica and the Sistine Chapel were used for horses.[9]
This, together with the Pontiff's ambivalence between France and Germany, led to
his hesitation.

Charles V strongly favoured a council, but needed the support of King Francis I of
France, who attacked him militarily. Francis I generally opposed a general council
due to partial support of the Protestant cause within France. In 1532 he agreed to
the Nuremberg Religious Peace granting religious liberty to the Protestants, and in
1533 he further complicated matters when suggesting a general council to include
both Catholic and Protestant rulers of Europe that would devise a compromise
between the two theological systems. This proposal met the opposition of the Pope
for it gave recognition to Protestants and also elevated the secular Princes of
Europe above the clergy on church matters. Faced with a Turkish attack, Charles
held the support of the Protestant German rulers, all of whom delayed the opening
of the Council of Trent.[10]

Occasion, sessions, and attendance

The Council, depicted by Pasquale Cati (Cati da Iesi)

In reply to the Papal bull Exsurge Domine of Pope Leo X (1520), Martin Luther
burned the document and appealed for a general council. In 1522 German diets joined
in the appeal, with Charles V seconding and pressing for a council as a means of
reunifying the Church and settling the Reformation controversies. Pope Clement VII
(1523�1534) was vehemently against the idea of a council, agreeing with Francis I
of France, after Pope Pius II, in his bull Execrabilis (1460) and his reply to the
University of Cologne (1463), set aside the theory of the supremacy of general
councils laid down by the Council of Constance.[11]

Pope Paul III (1534�1549), seeing that the Protestant Reformation was no longer
confined to a few preachers, but had won over various princes, particularly in
Germany, to its ideas, desired a council. Yet when he proposed the idea to his
cardinals, it was almost unanimously opposed. Nonetheless, he sent nuncios
throughout Europe to propose the idea. Paul III issued a decree for a general
council to be held in Mantua, Italy, to begin on 23 May 1537.[12] Martin Luther
wrote the Smalcald Articles in preparation for the general council. The Smalcald
Articles were designed to sharply define where the Lutherans could and could not
compromise. The council was ordered by the Emperor and Pope Paul III to convene in
Mantua on 23 May 1537. It failed to convene after another war broke out between
France and Charles V, resulting in a non-attendance of French prelates. Protestants
refused to attend as well. Financial difficulties in Mantua led the Pope in the
autumn of 1537 to move the council to Vicenza, where participation was poor. The
Council was postponed indefinitely on 21 May 1539. Pope Paul III then initiated
several internal Church reforms while Emperor Charles V convened with Protestants
at an imperial diet in Regensburg, to reconcile differences. Unity failed between
Catholic and Protestant representatives "because of different concepts of Church
and justification".[13]

However, the council was delayed until 1545 and, as it happened, convened right
before Luther's death. Unable, however, to resist the urging of Charles V, the
pope, after proposing Mantua as the place of meeting, convened the council at Trent
(at that time ruled by a prince-bishop under the Holy Roman Empire),[11] on 13
December 1545; the Pope's decision to transfer it to Bologna in March 1547 on the
pretext of avoiding a plague[2] failed to take effect and the Council was
indefinitely prorogued on 17 September 1549. None of the three popes reigning over
the duration of the council ever attended, which had been a condition of Charles V.
Papal legates were appointed to represent the Papacy.[14]

Reopened at Trent on 1 May 1551 by convocation of Pope Julius III (1550�1555), it

was broken up by the sudden victory of Maurice, Elector of Saxony over the Emperor
Charles V and his march into surrounding state of Tirol on 28 April 1552.[15] There
was no hope of reassembling the council while the very anti-Protestant Paul IV was
Pope.[2] The council was reconvened by Pope Pius IV (1559�1565) for the last time,
meeting from 18 January 1562 at Santa Maria Maggiore, and continued until its final
adjournment on 4 December 1563. It closed with a series of ritual acclamations
honouring the reigning Pope, the Popes who had convoked the Council, the emperor
and the kings who had supported it, the papal legates, the cardinals, the
ambassadors present, and the bishops, followed by acclamations of acceptance of the
faith of the Council and its decrees, and of anathema for all heretics.[16]

The history of the council is thus divided into three distinct periods: 1545�1549,
1551�1552 and 1562�1563. During the second period, the Protestants present asked
for renewed discussion on points already defined and for bishops to be released
from their oaths of allegiance to the Pope. When the last period began, all hope of
conciliating the Protestants was gone and the Jesuits had become a strong force.[2]

The number of attending members in the three periods varied considerably.[11] The
council was small to begin with, opening with only about 30 bishops.[17] It
increased toward the close, but never reached the number of the First Council of
Nicaea (which had 318 members)[11] nor of the First Vatican Council (which numbered
744). The decrees were signed in 1563 by 255 members, the highest attendance of the
whole council,[17] including four papal legates, two cardinals, three patriarchs,
twenty-five archbishops, and 168 bishops, two-thirds of whom were Italians. The
Italian and Spanish prelates were vastly preponderant in power and numbers. At the
passage of the most important decrees, not more than sixty prelates were present.
[11] Although most Protestants did not attend, ambassadors and theologians of
Brandenburg, W�rttemberg, and Strasbourg attended having been granted an improved
safe conduct[18]

The French monarchy boycotted the entire council until the last minute; a
delegation led by Charles de Guise, Cardinal of Lorraine finally arrived in
November 1562. The first outbreak of the French Wars of Religion had been earlier
in the year, and the French had experience of a significant and powerful Protestant
minority, iconoclasm and tensions leading to violence in a way Italians and
Spaniards did not.[clarification needed] Among other influences, the last minute
inclusion of a decree on sacred images was a French initiative, and the text, never
discussed on the floor of the council or referred to council theologians, was based
on a French draft.[19]

Objectives and overall results

The main objectives of the council were twofold, although there were other issues
that were also discussed:

To condemn the principles and doctrines of Protestantism and to clarify the

doctrines of the Catholic Church on all disputed points. This had not been done
formally since the 1530 Confutatio Augustana. It is true that the emperor intended
it to be a strictly general or truly ecumenical council, at which the Protestants
should have a fair hearing. He secured, during the council's second period,
1551�1553, an invitation, twice given, to the Protestants to be present and the
council issued a letter of safe conduct (thirteenth session) and offered them the
right of discussion, but denied them a vote. Melanchthon and Johannes Brenz, with
some other German Lutherans, actually started in 1552 on the journey to Trent.
Brenz offered a confession and Melanchthon, who got no farther than Nuremberg, took
with him the Confessio Saxonica. But the refusal to give the Protestants the vote
and the consternation produced by the success of Maurice in his campaign against
Charles V in 1552 effectually put an end to Protestant cooperation.[11]
To effect a reformation in discipline or administration. This object had been one
of the causes calling forth the reformatory councils and had been lightly touched
upon by the Fifth Council of the Lateran under Pope Julius II. The obvious
corruption in the administration of the Church was one of the numerous causes of
the Reformation. Twenty-five public sessions were held, but nearly half of them
were spent in solemn formalities. The chief work was done in committees or
congregations. The entire management was in the hands of the papal legate. The
liberal elements lost out in the debates and voting. The council abolished some of
the most notorious abuses and introduced or recommended disciplinary reforms
affecting the sale of indulgences, the morals of convents, the education of the
clergy, the non-residence of bishops (also bishops having plurality of benefices,
which was fairly common), and the careless fulmination of censures, and forbade
duelling. Although evangelical sentiments were uttered by some of the members in
favour of the supreme authority of the Scriptures and justification by faith, no
concession whatsoever was made to Protestantism.[11]
The Church is the ultimate interpreter of Scripture.[20] Also, the Bible and Church
Tradition (the tradition that made up part of the Catholic faith) were equally and
independently authoritative.
The relationship of faith and works in salvation was defined, following controversy
over Martin Luther's doctrine of "justification by faith alone".
Other Catholic practices that drew the ire of reformers within the Church, such as
indulgences, pilgrimages, the veneration of saints and relics, and the veneration
of the Virgin Mary were strongly reaffirmed, though abuses of them were forbidden.
Decrees concerning sacred music and religious art, though inexplicit, were
subsequently amplified by theologians and writers to condemn many types of
Renaissance and medieval styles and iconographies, impacting heavily on the
development of these art forms.
The doctrinal decisions of the council are divided into decrees (decreta), which
contain the positive statement of the conciliar dogmas, and into short canons
(canones), which condemn the dissenting Protestant views with the concluding
"anathema sit" ("let him be anathema").[11]

Canons and decrees

The doctrinal acts are as follows: after reaffirming the Niceno-Constantinopolitan
Creed (third session), the decree was passed (fourth session) confirming that the
deuterocanonical books were on a par with the other books of the canon (against
Luther's placement of these books in the Apocrypha of his edition) and coordinating
church tradition with the Scriptures as a rule of faith. The Vulgate translation
was affirmed to be authoritative for the text of Scripture.[11]

Justification (sixth session) was declared to be offered upon the basis of human
cooperation with divine grace[11] as opposed to the Protestant doctrine of passive
reception of grace. Understanding the Protestant "faith alone" doctrine to be one
of simple human confidence in divine mercy, the Council rejected the "vain
confidence" of the Protestants, stating that no one can know who has received the
grace of God. Furthermore, the Council affirmed�against some Protestants�that the
grace of God can be forfeited through mortal sin.

The greatest weight in the Council's decrees is given to the sacraments. The seven
sacraments were reaffirmed and the Eucharist pronounced to be a true propitiatory
sacrifice as well as a sacrament, in which the bread and wine were consecrated into
the Eucharist (thirteenth and twenty-second sessions). The term transubstantiation
was used by the Council, but the specific Aristotelian explanation given by
Scholasticism was not cited as dogmatic. Instead, the decree states that Christ is
"really, truly, substantially present" in the consecrated forms. The sacrifice of
the Mass was to be offered for dead and living alike and in giving to the apostles
the command "do this in remembrance of me," Christ conferred upon them a sacerdotal
power. The practice of withholding the cup from the laity was confirmed (twenty-
first session) as one which the Church Fathers had commanded for good and
sufficient reasons; yet in certain cases the Pope was made the supreme arbiter as
to whether the rule should be strictly maintained.[11] On the language of the Mass,
"contrary to what is often said", the council condemned the belief that only
vernacular languages should be used, while insisting on the use of Latin.[21]
Ordination (twenty-third session) was defined to imprint an indelible character on
the soul. The priesthood of the New Testament takes the place of the Levitical
priesthood. To the performance of its functions, the consent of the people is not
necessary.[11]

In the decrees on marriage (twenty-fourth session) the excellence of the celibate

state was reaffirmed, concubinage condemned and the validity of marriage made
dependent upon the wedding taking place before a priest and two witnesses, although
the lack of a requirement for parental consent ended a debate that had proceeded
from the 12th century. In the case of a divorce, the right of the innocent party to
marry again was denied so long as the other party was alive,[11] even if the other
party had committed adultery. However the council "refused � to assert the
necessity or usefulness of clerical celibacy.[21]

In the twenty-fifth and last session,[22] the doctrines of purgatory, the

invocation of saints and the veneration of relics were reaffirmed, as was also the
efficacy of indulgences as dispensed by the Church according to the power given
her, but with some cautionary recommendations,[11] and a ban on the sale of
indulgences. Short and rather inexplicit passages concerning religious images, were
to have great impact on the development of Catholic Church art. Much more than the
Second Council of Nicaea (787) the Council fathers of Trent stressed the
pedagogical purpose of Christian images.[23]

The council appointed, in 1562 (eighteenth session), a commission to prepare a list

of forbidden books (Index Librorum Prohibitorum), but it later left the matter to
the Pope. The preparation of a catechism and the revision of the Breviary and
Missal were also left to the pope.[11] The catechism embodied the council's far-
reaching results, including reforms and definitions of the sacraments, the
Scriptures, church dogma, and duties of the clergy.[4]

On adjourning, the Council asked the supreme pontiff to ratify all its decrees and
definitions. This petition was complied with by Pope Pius IV, on 26 January 1564,
in the papal bull, Benedictus Deus, which enjoins strict obedience upon all
Catholics and forbids, under pain of excommunication, all unauthorised
interpretation, reserving this to the Pope alone and threatens the disobedient with
"the indignation of Almighty God and of his blessed apostles, Peter and Paul." Pope
Pius appointed a commission of cardinals to assist him in interpreting and
enforcing the decrees.[11]

The Index librorum prohibitorum was announced in 1564 and the following books were
issued with the papal imprimatur: the Profession of the Tridentine Faith and the
Tridentine Catechism (1566), the Breviary (1568), the Missal (1570) and the Vulgate
(1590 and then 1592).[11]

The decrees of the council were acknowledged in Italy, Portugal, Poland and by the
Catholic princes of Germany at the Diet of Augsburg in 1566. Philip II of Spain
accepted them for Spain, the Netherlands and Sicily inasmuch as they did not
infringe the royal prerogative. In France they were officially recognised by the
king only in their doctrinal parts. The disciplinary sections received official
recognition at provincial synods and were enforced by the bishops. No attempt was
made to introduce it into England. Pius IV sent the decrees to Mary, Queen of
Scots, with a letter dated 13 June 1564, requesting her to publish them in
Scotland, but she dared not do it in the face of John Knox and the Reformation.[11]

These decrees were later supplemented by the First Vatican Council of 1870.

Publication of documents
The most comprehensive history is still Hubert Jedin's The History of the Council
of Trent (Geschichte des Konzils von Trient) with about 2500 pages in four volumes:
The History of the Council of Trent: The fight for a Council (Vol I, 1951); The
History of the Council of Trent: The first Sessions in Trent (1545�1547) (Vol II,
1957); The History of the Council of Trent: Sessions in Bologna 1547�1548 and
Trento 1551�1552 (Vol III, 1970, 1998); The History of the Council of Trent: Third
Period and Conclusion (Vol IV, 1976).

The canons and decrees of the council have been published very often and in many
languages (for a large list consult British Museum Catalogue, under "Trent, Council
of"). The first issue was by Paulus Manutius (Rome, 1564). The best Latin editions
are by Judocus Le Plat (Antwerp, 1779) and by Johann Friedrich von Schulte and
Aemilius Ludwig Richter (Leipzig, 1853). Other good editions are in vol. vii. of
the Acta et decreta conciliorum recentiorum. Collectio Lacensis (7 vols., Freiburg,
1870�90), reissued as independent volume (1892); Concilium Tridentinum: Diariorum,
actorum, epistularum, � collectio, ed. Sebastianus Merkle (4 vols., Freiburg, 1901
sqq.); not to overlook Mansi, Concilia, xxxv. 345 sqq. Note also Carl Mirbt,
Quellen, 2d ed, pp. 202�255. The best English edition is by James Waterworth
(London, 1848; With Essays on the External and Internal History of the Council).
[11]

The original acts and debates of the council, as prepared by its general secretary,
Bishop Angelo Massarelli, in six large folio volumes, are deposited in the Vatican
Library and remained there unpublished for more than 300 years and were brought to
light, though only in part, by Augustin Theiner, priest of the oratory (d. 1874),
in Acta genuina sancti et oecumenici Concilii Tridentini nunc primum integre edita
(2 vols., Leipzig, 1874).[11]

Most of the official documents and private reports, however, which bear upon the
council, were made known in the 16th century and since. The most complete
collection of them is that of J. Le Plat, Monumentorum ad historicam Concilii
Tridentini collectio (7 vols., Leuven, 1781�87). New materials(Vienna, 1872); by
JJI von D�llinger (Ungedruckte Berichte und Tageb�cher zur Geschichte des Concilii
von Trient) (2 parts, N�rdlingen, 1876); and August von Druffel, Monumenta
Tridentina (Munich, 1884�97).[11]

List of decrees
Doctrine Session Date Canons Decrees
The Holy Scriptures 4 8 April 1546 none 1
Original sin 5 7 June 1546 5 4
Justification 6 13 January 1547 33 16
Sacraments 7 3 March 1547 13 1
Baptism 7 3 March 1547 14 none
Confirmation 7 4 March 1547 3 none
Holy Eucharist 13 11 October 1551 11 8
Penance 14 15 November 1551 15 15
Extreme Unction 14 4 November 1551 4 3
Matrimony 24 11 November 1563 12 10
CultsSaintsRelicsImages
25 4 December 1563 none 3
Indulgences 25 4 December 1563 none 1
Protestant response

Andrada, a Catholic

Chemnitz, a Lutheran
The 1565�73 Examen decretorum Concilii Tridentini[24] (Examination of the Council
of Trent) by Martin Chemnitz was the main Lutheran response to the Council of
Trent.[25] Making extensive use of scripture and patristic sources, it was
presented in response to a polemical writing which Diogo de Payva de Andrada had
directed against Chemnitz.[26] The Examen had four parts: Volume I examined sacred
scripture,[27] free will, original sin, justification, and good works. Volume II
examined the sacraments,[28] including baptism, confirmation, the sacrament of the
eucharist,[29] communion under both kinds, the mass, penance, extreme unction, holy
orders, and matrimony. Volume III examined virginity, celibacy, purgatory, and the
invocation of saints.[30] Volume IV examined the relics of the saints, images,
indulgences, fasting, the distinction of foods, and festivals.[31]

In response, Andrada wrote the five-part Defensio Tridentin� fidei,[32] which was
published posthumously in 1578. However, the Defensio did not circulate as
extensively as the Examen, nor were any full translations ever published. A French
translation of the Examen by Eduard Preuss was published in 1861. German
translations were published in 1861, 1884, and 1972. In English, a complete
translation by Fred Kramer drawing from the original Latin and the 1861 German was
published beginning in 1971.

See also
Counter-Reformation
"How many angels can dance on the head of a pin?", where the question was linked to
the need for rationality as complementary to faith
Nicolas Psaume, bishop of Verdun
Notes
Joseph Francis Kelly, The Ecumenical Councils of the Catholic Church: A History,
(Liturgical Press, 2009), 126-148.
"Trent, Council of" in Cross, F. L. (ed.) The Oxford Dictionary of the Christian
Church, Oxford University Press, 2005 (ISBN 978-0-19-280290-3).
Quoted in Responses to Some Questions Regarding Certain Aspects of the Doctrine on
the Church Archived August 13, 2013, at the Wayback Machine
Wetterau, Bruce. World History. New York: Henry Holt and Company, 1994.
Hubert Jedin, Konciliengeschichte, Verlag Herder, Freiburg, [p.?] 138.
Jedin, Hubert (1959), Konziliengeschichte, Herder, p. 80
An den Adel deutscher Nation (in German), 1520
Jedin 81
Hans K�hner Papstgeschichte, Fischer, Frankfurt 1960, 118
Jedin 79�82
One or more of the preceding sentences incorporates text from a publication now
in the public domain: Jackson, Samuel Macauley, ed. (1914). "Trent, Council of".
New Schaff�Herzog Encyclopedia of Religious Knowledge (third ed.). London and New
York: Funk and Wagnalls.
Joseph Francis Kelly, The Ecumenical Councils of the Catholic Church: A History,
133.
Jedin 85
O'Malley, 29�30
Trenkle, Franz Sales (3 March 2003). "Council of Trent". Retrieved 22 January
2008.
"CT25". history.hanover.edu.
O'Malley, 29
Trent, Council of from the Christian Cyclopedia, Edited by: Erwin L. Lueker,
Luther Poellot, Paul Jackson. Concordia Publishing House: 2000
O'Malley, 32�36
Catechism of the Catholic Church Paragraph 85
O'Malley, 31
Council of Trent: Decree De invocatione, veneratione et reliquiis sanctorum, et de
sacris imaginibus, 3 December 1563, Sessio 25.
B�hren 2008, p. 635f.; about the historical context of the decree on sacred images
cf. Jedin 1935.
Examen, Volumes I-II: Volume I begins on page 46 of the pdf and Volume II begins
on page 311. Examen Volumes III-IV: Volume III begins on page 13 of the pdf and
Volume IV begins on page 298. All volumes free on Google Books
 "This monumental work is to this day the classic Protestant answer to Trent." from
page three of Martin Chemnitz on the Doctrine of Justification by Jacob A. O. Preus
Martin Chemnitz's views on Trent: the genesis and the genius of the Examen
Concilii Tridentini by Arthur Carl Piepkorn, 1966
Chemnitz On The Authority Of The Sacred Scripture (An Examination) by Fred Kramer,
p. 165-175
Chemnitz on Rites and Ceremonies by Charles Henrickson, 2000.
See page 141 and following of Should Lutherans Reserve the Consecrated Elements
for the Communion of the Sick? by Roland F. Ziegler
see page 82 of Lutheran Patristic Catholicity The Vincentian Canon and the
Consensus Patrum in Lutheran Orthodoxy Series: Arbeiten zur Historischen und
Systematischen Theologie by Quentin D. Stewart
See page 9 of The Contribution of Martin Chemnitz to Our Lutheran Heritage By:
Mark Hanna, 2004
Defensio, 716 pages, free on Google Books.
References
B�hren, Ralf van: Kunst und Kirche im 20. Jahrhundert. Die Rezeption des Zweiten
Vatikanischen Konzils (Konziliengeschichte, Reihe B: Untersuchungen), Paderborn
2008, ISBN 978-3-506-76388-4
O'Malley, John W., in The Sensuous in the Counter-Reformation Church, Eds: Marcia
B. Hall, Tracy E. Cooper, 2013, Cambridge University Press, ISBN 978-1-107-01323-0,
google books
Further reading
Paolo Sarpi, Historia del Concilio Tridentino, London: John Bill,1619 (History of
the Council of Trent, english translation by Nathaniel Brent, London 1620, 1629 and
1676)
Francesco Sforza Pallavicino, Istoria del concilio di Trento. In Roma, nella
stamperia d'Angelo Bernab� dal Verme erede del Manelfi: per Giovanni Casoni
libraro, 1656-7
John W. O'Malley: Trent: What Happened at the Council, Cambridge (Massachusetts),
The Belknap Press of Harvard University Press, 2013, ISBN 978-0-674-06697-7
Hubert Jedin: Entstehung und Tragweite des Trienter Dekrets �ber die
Bilderverehrung, in: T�binger Theologische Quartalschrift 116, 1935, pp. 143�88,
404�29
Hubert Jedin: Geschichte des Konzils von Trient, 4 vol., Freiburg im Breisgau
1949�1975 (A History of the Council of Trent, 2 vol., London 1957 and 1961)
Hubert Jedin: Konziliengeschichte, Freiburg im Breisgau 1959
Mullett, Michael A. "The Council of Trent and the Catholic Reformation", in his The
Catholic Reformation (London: Routledge, 1999, ISBN 0-415-18915-2, pbk.), p. 29-68.
N.B.: The author also mentions the Council elsewhere in his book.
Schroeder, H. J., ed. and trans. The Canons and Decrees of the Council of Trent:
English Translation, trans. [and introduced] by H. J. Schroeder. Rockford, Ill.:
TAN Books and Publishers, 1978. N.B.: "The original 1941 edition contained [both]
the Latin text and the English translation. This edition contains only the English
translation...."; comprises only the Council's dogmatic decrees, excluding the
purely disciplinary ones.
Mathias M�tel: Mit den Kirchenv�tern gegen Martin Luther? Die Debatten um Tradition
und auctoritas patrum auf dem Konzil von Trient, Paderborn 2017 (=
Konziliengeschichte. Reihe B., Untersuchungen)
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Wikisource-logo.svg Herbermann, Charles, ed. (1913). "Council of Trent" . Catholic
Encyclopedia. New York: Robert Appleton Company.
The text of the Council of Trent translated by J. Waterworth, 1848
ZIP version of the documents of the Council of Trent
Documents of the Council in latin
vte
Ecumenical councils
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Tridentine Mass of the Catholic Church
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BNF: cb11882075q (data) GND: 4121788-3 ISNI: 0000 0001 2337 3182 NKC: kn20020418032
SUDOC: 02660518X VIAF: 146803075 WorldCat Identities (via VIAF): 146803075
Categories: Council of Trent1545 establishments in the Papal States1563
disestablishmentsAnti-ProtestantismCounter-ReformationEcumenical councilsPope
Julius IIIPope Paul IIIPope Pius IV
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