History of the Catholic Church, vol 1 by J. MacCaffrey (color ebook reader .TXT) 📖

had been reposed in them. He signalised his pontificate by the stern measures he took for the reform of the Roman Curia, by the appointment of learned and progressive ecclesiastics like Reginald Pole, Sadoleto, Caraffa, and Contarini to the college of cardinals, and by the establishment of special tribunals to combat heresy.

 

After a preliminary agreement with the Emperor, Paul III. convoked the General Council to meet at Mantua in 1537; but the refusal of the Lutheran princes to send representatives, the prohibition issued by Francis I. against the attendance of French bishops, and the unwillingness of the Duke of Mantua to make the necessary arrangements for such an assembly in his territory unless under impossible conditions, made it necessary to prorogue the council to Vicenza in 1538. As hardly any bishops had arrived at the time appointed it was adjourned at first, and later on prorogued indefinitely. Negotiations were, however, continued regarding the place of assembly. The Pope was anxious that the council should be held in an Italian city, while Charles V., believing that the Lutherans would never consent to go to Italy or to accept the decrees of an Italian assembly, insisted that a German city should be selected. In the end as a compromise Trent was agreed upon by both parties, and the council was convoked once more to meet there in 1542. The refusal of the Lutherans to take part in the proposed council, the unwillingness of Francis I. to permit any of his subjects to be present, and the threatened war between France and the Empire, made it impossible for the council to meet. Finally, on the conclusion of the Peace of Crepy (1544), which put an end to the war with France, the council was convoked to meet at Trent in March 1545, and Cardinals del Monte, Reginald Pole, and Marcello Cervini were appointed to represent the Pope. When the day fixed for the opening ceremony arrived, a further adjournment was rendered imperative owing to the very sparse attendance of bishops. The First Session was held on the 13th December 1545, and the second in January 1546. There were then present in addition to the legates and theologians only four archbishops, twenty-one bishops, and five generals of religious orders.

 

These two preliminary sessions were given over almost entirely to a discussion of the procedure that should be followed. In the end it was agreed that the legates should propose to the council the questions on which a decision should be given, that these questions should be examined by committees of bishops aided by theologians and jurists, that the results of these discussions should be brought before a full congregation of the bishops, and that when a decision had been agreed to the formal decrees should be promulgated in a public session. The novel method of voting by nations, introduced for the first time at Constance and Basle, was rejected in favour of individual voting, a definitive vote being allowed only to bishops, generals of religious orders and abbots (one vote to every three abbots). Procurators of absent bishops were not allowed to vote, though later on a special concession was made in favour of some German bishops detained at home by the serious religious condition of their dioceses. The legates were anxious that the dogmatic issues raised by the Lutherans should be dealt with at once, while the Emperor was strongly in favour of beginning with a comprehensive scheme of reform. By this time he had made up his mind to put down his opponents in Germany by force of arms, and he believed that if nothing were done in the meantime to widen the breach the defeat of the Lutheran princes might make them more willing to take part in the council. As a compromise it was agreed that doctrine and discipline should be discussed simultaneously, and, hence, at most of the public sessions two decrees were published, one on matters of faith, the other on reform (/De Reformatione/).

 

It was only at the 4th public session (8th April 1546) that the first doctrinal decree could be issued. Since the Lutherans had called in question the value of Tradition as a source of divine revelation, and had denied the canonicity of several books accepted hitherto as inspired, it was fitting that the council should begin its work by defining that revelation has been handed down by Tradition as well as by the Scriptures, of which latter God is the author both as regards the Old Testament and the New. In accordance with the decrees of previous councils a list of the canonical books of the Scriptures was drawn up. Furthermore, it was defined that the sacred writings should not be interpreted against the meaning attached to them by the Church, nor against the unanimous consent of the Fathers, that the Vulgate Version, a revised edition of which should be published immediately, is authentic, that is to say, accurate as regards faith and morals, and that for the future no one was to print, publish, or retain an edition of the Scriptures unless it had been approved by the local bishop.

 

The next subject proposed for examination was Original Sin. The Emperor showed the greatest anxiety to secure a delay, and at a hint from him several of the Spanish bishops tried to postpone a decision by prolonging the discussions and by raising the question of the Immaculate Conception of the Blessed Virgin. That the Fathers of Trent were not opposed to this doctrine is clear enough from the decrees they formulated, but the majority of them were of opinion that purely domestic controversies among Catholic theologians should be left untouched. In the fifth general session (17th June 1546) it was defined that by his transgression of the commandment of God the head of the human race had forfeited the sanctity and justice in which he had been created, and had suffered thereby in both soul and body, that in doing so he had injured not merely himself but all his descendants, to whom Original Sin is transmitted not by imitation merely but by propagation, that the effects of this sin are removed by the sacrament of Baptism, necessary alike for adults and infants, and that the concupiscence, which still remains in a man even after baptism has produced its effects, is not in itself sinful. It was declared, furthermore, that in the decrees regarding the universality of Original Sin it was not intended to include the Blessed Virgin or to weaken the binding force of the decrees issued by Sixtus IV. regarding her Immaculate Conception.

 

The way was now cleared for the question of Justification.[1] This was the doctrine on which Luther first found himself in disagreement with the Church, and which he put forward in his sermons as the foundation of his new gospel. The importance of the subject both in itself and in the circumstances of the time cannot be exaggerated, nor can it be contended that the Fathers at Trent failed to realise their responsibilities or to give it the attention it deserved. Had they done nothing else except to give to the world such a complete and luminous exposition of the Catholic teaching on Justification their meeting would not have been held in vain. In the 6th public session (13th January 1547), at which there were present besides the legates, ten archbishops, forty-two bishops, two procurators, five generals of religious orders, two abbots and forty-three theologians, it was defined that, though by the sin of Adam man had lost original justice and had suffered much, he still retained free-will, that God had been pleased to promise redemption through the merits of Jesus Christ, and that baptism or the desire for baptism is necessary for salvation. The decrees dealt also with the method of preparing for Justification, with its nature, causes, and conditions, with the kind of faith required in opposition to the confidence spoken of by the Reformers, with the necessity and possibility of observing the commandments, with the certainty of Justification, perseverance, loss of Grace by mortal sin, and with merit. The 7th public session (3rd March) was given to decrees regarding the Sacraments in general and Baptism and Confirmation in particular.

 

Meanwhile the long-expected civil war had begun in Germany, and Europe awaited with anxiety the result of a struggle upon which such momentous interests might depend. Charles, supported by most of the Catholic and not a few of the Protestant princes, overthrew the forces of the Elector of Saxony and of Philip of Hesse (1547) and by his victory found himself for the first time master in his own territories. Coupled with rejoicing at the success of the imperial arms there was also the fear in many minds that the Emperor might use his power to overawe the Council, and force it to agree to compromises, which, however useful for the promotion of unity in Germany, might be subversive of the doctrine and discipline of the Church and dangerous to the prerogatives of the Holy See. The selection of Trent as the place of assembly for the council was never very satisfactory to the Pope, but now in the changed circumstances of the Empire it was looked upon as positively dangerous. An epidemic that made its appearance in the city afforded an excellent pretext for securing a change of venue, and at the 8th public session (11th March 1547) a majority of the members present voted in favour of retiring to Bologna. The legates accompanied by most of the bishops departed immediately, while the bishops who supported the Emperor remained at Trent. For a time the situation was critical in the extreme, but under the influence of the Holy Ghost moderate counsels prevailed with both parties, and after a couple of practically abortive sessions at Bologna the council was prorogued in September 1549. A few months later, November 1549, Paul III. passed to his reward.

 

In the conclave that followed the cardinals were divided into three parties, namely, the Imperial, the French, and the followers of the Farnese family. By an agreement between the two latter Cardinal del Monte was elected against the express prohibition of Charles V., and took as his title Julius III.[2] (1550-5). He was a man of good education, of sufficiently liberal views, and with a rather large experience acquired as a prominent official in Rome and as one of the legates at the Council of Trent. While acting in the latter capacity he had come into sharp conflict with the Emperor, but as Pope he found himself forced by the conduct of the Farnese family to cultivate friendly relations with his former opponent. The alliance concluded with the Emperor turned out disastrously enough owing to the French victories in Italy during the campaign of 1552, and in consequence of this Julius III. ceased to take an active part in the struggle between these two countries. During the earlier years of his reign the Pope took earnest measures to push forward the work of reform, patronised the Jesuits, established the Collegium Germanicum at Rome for the use of ecclesiastical students from Germany, and succeeded in restoring England to communion with the Holy See, but as time passed, discouraged by the failure of his cherished projects, he adopted a policy of laissez-faire, and like many of his predecessors laid himself open to damaging though to a great extent unfounded charges of nepotism.

 

Julius III. was anxious to continue the work of reform that had been begun in Trent. In 1550 he issued a Bull convoking the council to meet once more in Trent on the 1st May 1551. When the papal legates attended at the time fixed for the opening of the council they found it necessary owing to the small numbers present to adjourn it at first till the 1st September, and later till the 11th October. On account of the