The Council of Trent and the Eucharist

In a comment to one of my recent posts on my other blog site, an anonymous blogger asked about what the Council of Trent taught about the Eucharist. The Council of Trent convened between 1545-1563 A.D., mainly to address the doctrinal errors made by Protestant Reformers. Specifically, it clarified and reaffirmed the 1500 year old Christian belief in the Holy Eucharist that is based in Scripture and Tradition. Today, the Catholic Church continues Trent's beautiful and clear eucharistic theology, which originated from the lips of our Lord Himself (John 6 & Last Supper).

The following are the "Canons of the Most Holy Eucharist" as decreed by Trent. For an understanding of what the word "anathema" means, please click on the title of this post to read an excellent web site article. The article clarifies many misconceptions about "anathema"; examples of these misconceptions are: an anathema sentenced a person to hell, an anathema was a sure sign that a person would go to hell, anathemas applied to all Protestants, and anathemas are still in place today.


Canon 1. 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.

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,[43] 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,[44] let him be anathema.

Canon 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 , 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.

Canon 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.

Canon 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 ,[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.

Canon 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.

Canon 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.

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,[50] 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,[51] let him be anathema.

Canon 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 excommunicated