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What Was the Art Called by the Council of Trent

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19th ecumenical quango of the Catholic Church building

Council of Trent
Concilio Trento Museo Buonconsiglio.jpg

Council of Trent, painting in the Museo del Palazzo del Buonconsiglio, Trento
Date 1545–63
Accepted by Catholic Church building

Previous quango

 Fifth Council of the Lateran (1512–1517)

Next quango

 First Vatican Council (1869–1870)
Convoked by Paul III
President
  • Paul III
  • Julius 3
  • Pius IV
Attendance

about 255 during the final sessions
Topics
  • Protestantism
  • Counter-Reformation

Documents and statements

Seventeen dogmatic decrees roofing and then-disputed aspects of Cosmic religion
Chronological list of ecumenical councils

The Council of Trent (Latin: Concilium Tridentinum), held betwixt 1545 and 1563 in Trent (or Trento, in northern Italy), was the 19th ecumenical quango of the Catholic Church building.[1] Prompted past the Protestant Reformation, information technology has been described as the embodiment of the Counter-Reformation.[2] [iii]

The Council issued condemnations of what information technology divers to be heresies committed past proponents of Protestantism, and also issued central statements and clarifications of the Church'due south doctrine and teachings, including scripture, the Biblical catechism, sacred tradition, original sin, justification, salvation, the sacraments, the Mass, and the veneration of saints.[4] The Quango met for 20-5 sessions between 13 Dec 1545 and four Dec 1563.[five] Pope Paul Three, who convoked the Quango, oversaw the starting time eight sessions (1545–47), while the twelfth to sixteenth sessions (1551–52) were overseen by Pope Julius Three and the seventeenth to twenty-fifth sessions (1562–63) by Pope Pius IV.

The consequences of the Quango were also significant with regard to the Church's liturgy and practices. In its decrees, the Council fabricated the Latin Vulgate the official Biblical text of the Roman Church (without prejudice to the original texts in Hebrew and Greek, nor to other traditional translations of the Church, only favoring the Latin linguistic communication over vernacular translations, such as the controversial English-language Tyndale Bible). In doing so, they commissioned the creation of a revised and standardized Vulgate in low-cal of textual criticism, although this was not accomplished until the 1590s. The council also officially affirmed (and for the showtime time at an ecumenical council) the traditional Catholic canon of biblical books, in response to Protestant exclusion of the deuterocanonical books.[two] In 1565, a year after the Quango finished its work, Pius IV issued the Tridentine Creed (after Tridentum, Trent'southward Latin proper noun) 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 side by side ecumenical council, the Starting time Vatican Council, was convened in 1869.

Background information [edit]

Obstacles and events before the Quango'due south problem area [edit]

Pope Paul Three, 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) merely not on the major problems that confronted the Church building in Germany and other parts of Europe. A few months later, on 31 Oct 1517, Martin Luther issued his 95 Theses in Wittenberg.

A general, free quango in Germany [edit]

Luther'south position on ecumenical councils shifted over time,[six] just in 1520 he appealed to the German princes to oppose the papal Church, if necessary with a quango in Germany,[vii] open up and free of the Papacy. Subsequently the Pope condemned in Exsurge Domine 50-two of Luther's theses equally heresy, German opinion considered a council the best method to reconcile existing differences. German Catholics, diminished in number, hoped for a quango to clarify matters.[8]

It took a generation for the quango to materialise, partly due to papal fears over potentially renewing a schism over conciliarism; partly because Lutherans demanded the exclusion of the papacy from the Council; partly considering of ongoing political rivalries between France and the Holy Roman Empire; and partly due to the Turkish dangers in the Mediterranean.[8] [ix] Under Pope Clement VII (1523–34), troops of the Catholic Holy Roman Emperor Charles V sacked Papal Rome in 1527, "raping, killing, called-for, stealing, the similar had not been seen since the Vandals". Saint Peter'southward Basilica and the Sistine Chapel were used for horses.[10] Pope Cloudless, fearful of the potential for more violence, delayed calling the Council.[9]

Charles V strongly favoured a council only needed the support of King Francis I of French republic, who attacked him militarily. Francis I mostly opposed a general council due to fractional support of the Protestant cause within French republic. 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 likewise elevated the secular Princes of Europe higher up the clergy on church building 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.[11]

Occasion, sessions, and attendance [edit]

In reply to the Papal bull Exsurge Domine of Pope Leo 10 (1520), Martin Luther burned the document and appealed for a general council. In 1522 High german diets joined in the appeal, with Charles V seconding and pressing for a quango as a means of reunifying the Church building and settling the Reformation controversies. Pope Clement 7 (1523–1534) was vehemently against the idea of a council, like-minded with Francis I of French republic, afterward 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.[12]

Pope Paul Three (1534–1549), seeing that the Protestant Reformation was no longer confined to a few preachers, but had won over diverse princes, peculiarly in Deutschland, 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 Three issued a decree for a general council to be held in Mantua, Italy, to begin on 23 May 1537.[13] Martin Luther wrote the Smalcald Manufactures in preparation for the general council. The Smalcald Articles were designed to sharply define where the Lutherans could and could non compromise. The council was ordered by the Emperor and Pope Paul III to convene in Mantua on 23 May 1537. It failed to convene afterwards 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 movement the council to Vicenza, where participation was poor. The Council was postponed indefinitely on 21 May 1539. Pope Paul Three then initiated several internal Church reforms while Emperor Charles V convened with Protestants and Primal Gasparo Contarini at the Nutrition of Regensburg, to reconcile differences. Mediating and conciliatory formulations were adult on sure topics. In particular, a two-part doctrine of justification was formulated that would later be rejected at Trent.[14] Unity failed between Catholic and Protestant representatives "because of different concepts of Church and justification".[15]

However, the council was delayed until 1545 and, as it happened, convened right before Luther's death. Unable, yet, to resist the urging of Charles 5, the pope, later proposing Mantua as the place of meeting, convened the council at Trent (at that fourth dimension ruled by a prince-bishop under the Holy Roman Empire),[12] on thirteen Dec 1545; the Pope's determination to transfer information technology to Bologna in March 1547 on the pretext of fugitive a plague[2] failed to take consequence 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 status of Charles Five. Papal legates were appointed to correspond the Papacy.[16]

Reopened at Trent on ane May 1551 by the convocation of Pope Julius III (1550–1555), it was broken up by the sudden victory of Maurice, Elector of Saxony over Emperor Charles V and his march into surrounding country of Tirol on 28 April 1552.[17] In that location was no hope of reassembling the council while the very anti-Protestant Paul IV was Pope.[two] The quango was reconvened by Pope Pius 4 (1559–1565) for the concluding time, meeting from eighteen January 1562 at Santa Maria Maggiore, and connected until its final banishment on 4 December 1563. It closed with a serial 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 Quango and its decrees, and of anathema for all heretics.[18]

The history of the council is thus divided into three distinct periods: 1545–1549, 1551–1552 and 1562–1563. During the second catamenia, the Protestants present asked for a renewed discussion on points already defined and for bishops to be released from their oaths of fidelity to the Pope. When the terminal menses began, all intentions of conciliating the Protestants was gone and the Jesuits had become a strong force.[two] This last period was begun especially as an attempt to preclude the formation of a general council including Protestants, as had been demanded by some in France.

The number of attention members in the 3 periods varied considerably.[12] The quango was minor to begin with, opening with merely about thirty bishops.[19] It increased toward the close, just never reached the number of the First Council of Nicaea (which had 318 members)[12] nor of the Outset Vatican Council (which numbered 744). The decrees were signed in 1563 by 255 members, the highest omnipresence of the whole quango,[19] including four papal legates, two cardinals, three patriarchs, twenty-v archbishops, and 168 bishops, ii-thirds of whom were Italians. The Italian and Castilian prelates were vastly preponderant in ability and numbers. At the passage of the almost important decrees, not more than than sixty prelates were nowadays.[12] Although most Protestants did not attend, ambassadors and theologians of Brandenburg, Württemberg, and Strasbourg attended having been granted an improved safe conduct[20]

The French monarchy boycotted the entire council until the last infinitesimal when a delegation led by Charles de Guise, Cardinal of Lorraine finally arrived in Nov 1562. The first outbreak of the French Wars of Religion had occurred earlier in the year and the French Church, facing a significant and powerful Protestant minority in France, experienced iconoclasm violence regarding the utilise of sacred images. Such concerns were not primary in the Italian and Castilian Churches.[ clarification needed ] The final-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.[21]

Objectives and overall results [edit]

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

  1. To condemn the principles and doctrines of Protestantism and to clarify the doctrines of the Catholic Church on all disputed points. This had non been done formally since the 1530 Confutatio Augustana. It is true that the emperor intended it to exist a strictly general or truly ecumenical council, at which the Protestants should have a fair hearing. He secured, during the quango'southward 2nd menses, 1551–1553, an invitation, twice given, to the Protestants to be present and the council issued a letter of the alphabet of safe bear (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.[12]
  2. To effect a reformation in discipline or assistants. 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 nether Pope Julius II. The obvious corruption in the administration of the Church building was one of the numerous causes of the Reformation. 20-v public sessions were held, but most 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 educational activity of the clergy, the non-residence of bishops (also bishops having plurality of benefices, which was fairly common), and the devil-may-care fulmination of censures, and forbade duelling. Although evangelical sentiments were uttered past some of the members in favour of the supreme dominance of the Scriptures and justification past faith, no concession whatever was fabricated to Protestantism.[12]
  3. The Church is the ultimate interpreter of Scripture.[22] Too, the Bible and church building tradition (the tradition that composed part of the Catholic faith) were equally and independently authoritative.
  4. The relationship of faith and works in conservancy was defined, following controversy over Martin Luther's doctrine of "justification by religion alone".
  5. 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 apropos 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 fine art forms.

The doctrinal decisions of the quango are prepare forth in decrees (decreta), which are divided into capacity (capita), 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 ("allow him exist abomination").[12]

Decrees [edit]

WAF im Landesmuseum Zürich 64.jpg

The doctrinal acts are equally follows: after reaffirming the Niceno-Constantinopolitan Creed (3rd session), the prescript 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 analogous church tradition with the Scriptures as a rule of organized religion. The Vulgate translation was affirmed to exist authoritative for the text of Scripture.[12]

Justification (sixth session) was alleged to be offered upon the basis of human cooperation with divine grace[12] as opposed to the Protestant doctrine of passive reception of grace. Understanding the Protestant "religion lone" doctrine to be one of simple human conviction in Divine Mercy, the Council rejected the "vain confidence" of the Protestants, stating that no ane can know who has received the grace of God. Furthermore, the Council affirmed—confronting some Protestants—that the grace of God tin can exist 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 likewise as a sacrament, in which the bread and wine were consecrated into the Eucharist (thirteenth and twenty-2nd sessions). The term transubstantiation was used by the Council, simply the specific Aristotelian explanation given by Scholasticism was not cited as dogmatic. Instead, the decree states that Christ is "actually, truly, essentially nowadays" in the consecrated forms. The sacrifice of the Mass was to be offered for dead and living akin and in giving to the apostles the command "practice this in remembrance of me," Christ conferred upon them a sacerdotal ability. The exercise of withholding the loving cup from the laity was confirmed (20-first session) as i which the Church Fathers had commanded for good and sufficient reasons; nonetheless in certain cases the Pope was made the supreme czar equally to whether the rule should exist strictly maintained.[12] On the linguistic communication of the Mass, "contrary to what is often said", the quango condemned the belief that only vernacular languages should be used, while insisting on the use of Latin.[23]

Ordination (twenty-third session) was divers to banner an enduring 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.[12]

In the decrees on marriage (twenty-4th session) the excellence of the celibate state was reaffirmed, concubinage condemned and the validity of marriage made dependent upon the wedding taking place earlier a priest and two witnesses, although the lack of a requirement for parental consent ended a debate that had proceeded from the twelfth century. In the case of a divorce, the correct of the innocent political party to ally once more was denied then long as the other party was alive,[12] even if the other party had committed adultery. Yet the council "refused … to assert the necessity or usefulness of clerical celibacy".[23] [ dubious – discuss ]

In the twenty-fifth and final session,[24] the doctrines of purgatory, the invocation of saints and the veneration of relics were reaffirmed, equally was also the efficacy of indulgences as dispensed by the Church building co-ordinate to the power given her, but with some cautionary recommendations,[12] and a ban on the sale of indulgences. Short and rather inexplicit passages apropos religious images, were to take great affect on the development of Catholic Church building art. Much more than the 2nd Council of Nicaea (787) the Council fathers of Trent stressed the pedagogical purpose of Christian images.[25]

The council appointed, in 1562 (eighteenth session), a commission to prepare a list of forbidden books (Alphabetize Librorum Prohibitorum), but it later left the thing to the Pope. The preparation of a catechism and the revision of the Breviary and Missal were likewise left to the pope.[12] The catechism embodied the council's far-reaching results, including reforms and definitions of the sacraments, the Scriptures, church building dogma, and duties of the clergy.[iv]

Ratification and promulgation [edit]

On adjourning, the Quango asked the supreme pontiff to ratify all its decrees and definitions. This petition was complied with by Pope Pius 4, on 26 January 1564, in the papal bull, Benedictus Deus, which enjoins strict obedience upon all Catholics and forbids, under pain of ex-communication, all unauthorised estimation, 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 committee of cardinals to assist him in interpreting and enforcing the decrees.[12]

The Alphabetize librorum prohibitorum was announced in 1564 and the post-obit 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 so 1592).[12]

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, kingdom of the netherlands and Sicily inasmuch as they did not infringe the royal prerogative. In French republic, they were officially recognised past the king only in their doctrinal parts. Although the disciplinary or moral reformatory decrees were never published by the throne, they received official recognition at provincial synods and were enforced by the bishops. Holy Roman Emperors Ferdinand I and Maximilian II never recognized the beingness of any of the decrees.[26] No effort was made to introduce information technology into England. Pius Iv sent the decrees to Mary, Queen of Scots, with a letter of the alphabet dated xiii June 1564, requesting her to publish them in Scotland, but she dared not do information technology in the face up of John Knox and the Reformation.[12]

These decrees were subsequently supplemented past the First Vatican Quango of 1870.

Publication of documents [edit]

A comprehensive history is found in Hubert Jedin's The History of the Quango 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 Quango of Trent: The offset 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 4, 1976).

The canons and decrees of the council have been published very often and in many languages. The first outcome was past Paulus Manutius (Rome, 1564). Normally-used Latin editions are by Judocus Le Plat (Antwerp, 1779) and by Johann Friedrich von Schulte and Aemilius Ludwig Richter (Leipzig, 1853). Other editions are in vol. vii. of the Acta et decreta conciliorum recentiorum. Collectio Lacensis (7 vols., Freiburg, 1870–xc), reissued as independent volume (1892); Concilium Tridentinum: Diariorum, actorum, epistularum, … collectio, ed. Sebastianus Merkle (iv vols., Freiburg, 1901 sqq.); every bit well equally Mansi, Concilia, xxxv. 345 sqq. Note also Carl Mirbt, Quellen, 2d ed, pp. 202–255. An English edition is by James Waterworth (London, 1848; With Essays on the External and Internal History of the Quango).[12]

The original acts and debates of the council, as prepared past its full general secretary, Bishop Angelo Massarelli, in six big 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 office, 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).[12]

Most of the official documents and private reports, however, which touch 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 Döllinger (Ungedruckte Berichte und Tagebücher zur Geschichte des Concilii von Trient) (2 parts, Nördlingen, 1876); and August von Druffel, Monumenta Tridentina (Munich, 1884–97).[12]

List of doctrinal decrees [edit]

Decree Session Date Canons Chapters
The Holy Scriptures four viii April 1546 none ane
Original sin 5 vii June 1546 five 4
Justification 6 xiii January 1547 33 16
Sacraments 7 three March 1547 13 1
Baptism seven 3 March 1547 14 none
Confirmation 7 4 March 1547 3 none
Holy Eucharist thirteen xi October 1551 xi 8
Penance 14 15 November 1551 15 15
Farthermost Unction 14 4 Nov 1551 4 3
Matrimony 24 11 November 1563 12 10
  • Cults
  • Saints
  • Relics
  • Images
 25 4 December 1563 none 3
Indulgences 25 4 December 1563 none 1

Protestant response [edit]

Out of 87 books written betwixt 1546 and 1564 attacking the Quango of Trent, 41 were written past Pier Paolo Vergerio, a onetime papal nuncio turned Protestant Reformer.[27] The 1565–73 Examen decretorum Concilii Tridentini [28] (Examination of the Council of Trent) by Martin Chemnitz was the principal Lutheran response to the Quango of Trent.[29] 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.[xxx] The Examen had four parts: Book I examined sacred scripture,[31] free will, original sin, justification, and good works. Book II examined the sacraments,[32] including baptism, confirmation, the sacrament of the eucharist,[33] communion under both kinds, the mass, penance, extreme unction, holy orders, and matrimony. Volume III examined virginity, celibacy, purgatory, and the invocation of saints.[34] Volume 4 examined the relics of the saints, images, indulgences, fasting, the distinction of foods, and festivals.[35]

In response, Andrada wrote the 5-part Defensio Tridentinæ fidei,[36] which was published posthumously in 1578. However, the Defensio did not circulate equally extensively as the Examen, nor were any full translations ever published. A French translation of the Examen past Eduard Preuss was published in 1861. German translations were published in 1861, 1884, and 1972. In English, a consummate translation past Fred Kramer drawing from the original Latin and the 1861 German was published beginning in 1971.

See also [edit]

  • Nicolas Psaume, bishop of Verdun
  • Blackness Propaganda against Portugal and Espana
  • Anti-Papalism

Notes [edit]

  1. ^ Joseph Francis Kelly, The Ecumenical Councils of the Cosmic Church building: A History, (Liturgical Press, 2009), 126-148.
  2. ^ a b c d due east "Trent, Council of" in Cantankerous, F. L. (ed.) The Oxford Dictionary of the Christian Church, Oxford Academy Press, 2005 (ISBN 978-0-19-280290-3).
  3. ^ Quoted in Responses to Some Questions Regarding Certain Aspects of the Doctrine on the Church Archived August 13, 2013, at the Wayback Machine
  4. ^ a b Wetterau, Bruce. World History. New York: Henry Holt and Company, 1994.
  5. ^ Hubert Jedin, Konciliengeschichte, Verlag Herder, Freiburg, [p.?] 138.
  6. ^ Jedin, Hubert (1959), Konziliengeschichte, Herder, p. 80
  7. ^ An den Adel deutscher Nation (in German language), 1520
  8. ^ a b Jedin 81
  9. ^ a b "Clemente VII". Treccani.it (in Italian). Retrieved 12 July 2021. Ma l'ostilità del papa alla convocazione di united nations concilio era grandissima e già allora ben conosciuta, tanto che l'ambasciatore di Carlo V, il duca di Sessa, not ebbe il coraggio di affrontare direttamente 50'argomento. Concorrevano ad alimentare tale ostilità da un lato le ombre ancora vicine del conciliarismo eastward l'esperienza del contrasto coi "gallicani", dall'altro il timore che il concilio potesse trovare nella sua nascita illegittima un buon pretesto per deporlo (ancora durante il caucus di Adriano Six, Soderini lo aveva trattato pubblicamente da bastardo).
  10. ^ Hans Kühner Papstgeschichte, Fischer, Frankfurt 1960, 118
  11. ^ Jedin 79–82
  12. ^ a b c d e f g h i j m fifty m n o p q r s t u Public Domain One or more of the preceding sentences incorporates text from a publication at present in the public domain:Jackson, Samuel Macauley, ed. (1914). "Trent, Council of". New Schaff–Herzog Encyclopedia of Religious Knowledge (3rd ed.). London and New York: Funk and Wagnalls.
  13. ^ Joseph Francis Kelly, The Ecumenical Councils of the Catholic Church building: A History, 133.
  14. ^ Catholic OR Protestant? The Story of Contarini and the Reformation, footnote seven
  15. ^ Jedin 85
  16. ^ O'Malley, 29–30
  17. ^ Trenkle, Franz Sales (3 March 2003). "Council of Trent". Retrieved 22 January 2008.
  18. ^ "CT25". history.hanover.edu.
  19. ^ a b O'Malley, 29
  20. ^ Trent, Quango of from the Christian Cyclopedia, Edited past: Erwin 50. Lueker, Luther Poellot, Paul Jackson. Concordia Publishing House: 2000
  21. ^ O'Malley, 32–36
  22. ^ Canon of the Catholic Church Paragraph 85
  23. ^ a b O'Malley, 31
  24. ^ Council of Trent: Decree De invocatione, veneratione et reliquiis sanctorum, et de sacris imaginibus, three December 1563, Sessio 25.
  25. ^ Bühren 2008, p. 635f.; about the historical context of the prescript on sacred images cf. Jedin 1935.
  26. ^ Meyer, Herbert T. (1962). The Story of the Council of Trent. St. Louis: Concordia Publishing House. pp. nineteen–xx.
  27. ^ Lutheran Patristic Catholicity By Quentin D. Stewart, 2015
  28. ^ Examen, Volumes I-Ii: Volume I begins on page 46 of the pdf and Volume II begins on folio 311. Examen Volumes III-Iv: Book 3 begins on folio xiii of the pdf and Volume Iv begins on folio 298. All volumes complimentary on Google Books
  29. ^ "This awe-inspiring work is to this solar day the classic Protestant reply to Trent." from page 3 of Martin Chemnitz on the Doctrine of Justification Archived 2017-04-01 at the Wayback Automobile by Jacob A. O. Preus
  30. ^ Martin Chemnitz's views on Trent: the genesis and the genius of the Examen Concilii Tridentini by Arthur Carl Piepkorn, 1966
  31. ^ Chemnitz On The Potency Of The Sacred Scripture (An Examination) by Fred Kramer, p. 165-175
  32. ^ Chemnitz on Rites and Ceremonies by Charles Henrickson, 2000.
  33. ^ See folio 141 and following of Should Lutherans Reserve the Consecrated Elements for the Communion of the Ill? by Roland F. Ziegler
  34. ^ 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
  35. ^ Encounter page 9 of The Contribution of Martin Chemnitz to Our Lutheran Heritage By: Marker Hanna, 2004
  36. ^ Defensio, 716 pages, free on Google Books.

References [edit]

  • Bühren, Ralf van: Kunst und Kirche im 20. Jahrhundert. Dice Rezeption des Zweiten Vatikanischen Konzils (Konziliengeschichte, Reihe B: Untersuchungen), Paderborn 2008, ISBN 978-3-506-76388-4
  • O'Malley, John Due west., in The Sensuous in the Counter-Reformation Church, Eds: Marcia B. Hall, Tracy E. Cooper, 2013, Cambridge University Printing, ISBN 978-1-107-01323-0, google books
  • James Waterworth (ed.), The Canons and Decrees of the Sacred and Oecumenical Council of Trent (1848)

Further reading [edit]

  • Dogmatic canons and decrees : authorized translations of the dogmatic decrees of the Council of Trent, the decree on the Immaculate Conception, the Syllabus of Pope Pius Ix, and the decrees of the Vatican Quango. New York: Devin-Adair Company. 22 June 1912. Archived from the original on October half-dozen, 2020. (with imprimatur of cardinal Farley)
  • Paolo Sarpi, Historia del Concilio Tridentino, London: John Beak,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 Bernabò dal Verme erede del Manelfi: per Giovanni Casoni libraro, 1656-seven
  • John W. O'Malley: Trent: What Happened at the Quango, Cambridge (Massachusetts), The Belknap Press of Harvard Academy Press, 2013, ISBN 978-0-674-06697-7
  • Hubert Jedin: Entstehung und Tragweite des Trienter Dekrets über die Bilderverehrung, in: Tübinger Theologische Quartalschrift 116, 1935, pp. 143–88, 404–29
  • Hubert Jedin: Geschichte des Konzils von Trient, iv vol., Freiburg im Breisgau 1949–1975 (A History of the Quango 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] past H. J. Schroeder. Rockford, Ill.: TAN Books and Publishers, 1978. N.B.: "The original 1941 edition contained [both] the Latin text and the English language translation. This edition contains only the English language translation..."; comprises only the Council's dogmatic decrees, excluding the purely disciplinary ones.
  • Mathias Mütel: Mit den Kirchenvätern gegen Martin Luther? Dice Debatten um Tradition und auctoritas patrum auf dem Konzil von Trient, Paderborn 2017 (= Konziliengeschichte. Reihe B., Untersuchungen)

External links [edit]

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  • Herbermann, Charles, ed. (1913). "Quango of Trent". Catholic Encyclopedia. New York: Robert Appleton Visitor.
  • The text of the Council of Trent translated by J. Waterworth, 1848 (also on Intratext)
  • Documents of the Quango in latin
  • ZIP version of the documents of the Quango of Trent

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Source: https://en.wikipedia.org/wiki/Council_of_Trent

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