THE COUNCIL OF TRENT (1545 – 1563)
Note the prominence of the Holy See in view of the non-universality of the council.
-no representatives from the Russian or Ethiopian or
Protestant churches.
-the appeal to the pope in rendering the council’s decrees
operative effectively ended conciliarism.
-papal authority was needed to (i) curb the divisive
tendencies of nationalism
(ii) condemn (erroneous)
Prot. doctrine and reassert Catholic orthodoxy.
– Christian humanists had been the first to recognize the need for thoroughgoing reform in the church. (the papal court denied any such need until the sack of Rome in 1527)
– following this acknowledgement why wasn’t a council called immediately?
Reasons for the delay:
1] the jealousies of rival European sovereigns.
2] each sov. would promise support only if the pope recognized that sovereign’s political claim.
3] the long-standing dispute between the emperor (of the Holy Roman Empire) and the king of France over Milan.
4] the council could be called only during a time of peace.
5] the emperor needed the Lutherans in his fight against the Turks; he didn’t want to incite hostility among the Lutherans; the emperor wanted to settle religious differences with the Lutherans himself.
6] a strong pope was needed to overcome the resistance of the Roman bureaucracy.
7] previous councils had been a moral disgrace. (E.g., the Council of Constance, 1414-1418)
8] the pope saw the council as the sovereigns’ attempt to deprive him of power.
9] Luther had pleaded for a general council; Prots. now insisted on being admitted on equal terms with Catholics; but this would have legitimated the Prot. understanding of the faith.
10] the humanist critique had found the Catholic church without adequate leadership to implement reform; 30-year wait!
11] material difficulties: e.g., old delegates and slow travel.
12] local conditions at Trent.
ATTEMPTS AT REFORM BEFORE THE COUNCIL OF TRENT
Pope Clement VII (1525) had attempted to eliminate abuses —
e.g., (i) all unqualified secular clergy (i.e., parish priests) should be forbidden to serve.
(ii) ordination, of itself, does not guarantee spiritual suitability.
(iii) simony and pluralities should end.
– at the same time individual reform movements were springing up; older forms of monastic discipline were enforced.
One such leader of reform was Giberti, bishop of Verona, a humanist.
– visited entire diocese.
-required priests to reside in the parish.
-insisted on conduct befitting a clergyman.
-imprisoned priests who were fornicating.
-attempted to restore vital parish life and dignified worship.
-founded catechism classes for children.
-obtained permission from Pope Clement VII for the renovation of orders in his diocese.
-established orphanages, homes for the poor and wayward women.
-welcomed to his diocese humanists whom the sack of Rome had dispersed.
(In all of this Giberti anticipated much of Trent.)
ROLE OF POPE PAUL III (elected 1529)
-consolidated Catholic holdings and rallied the people in the wake of the Turks’ enslavement of south Italians.
-recognized that since bishop-delegates needed their sovereign’s permission to attend council, he might as well call it and see who could come.
– resolved to preside over the council himself.
-stipulated that only bishops could vote.
-left the authority of the papal office undisputed (impossible if Prots. had been present.)
ROLE OF CARDINAL CONTARINI
-presided at a pre-council board (Giberti, Caraffa, and Pole, an Englishman, were on it too) whose report (1537) was stark: the fact that the church has ceased to be a spiritual society and has become a venal administration is the root of all its abuses. (e.g., the practice of priests — who had taken a vow of celibacy — bequeathing their benefices to their children, as well as the practice of exempting clergy from criminal charges.)
CANONS AND DECREES OF THE COUNCIL OF TRENT
1] Dogmatic decrees: they refute the new heresies and uncompromisingly assert Catholic orthodoxy.
2] Disciplinary decrees: they deal with moral abuses and with the proper exercise of parish ministry.
THE THEOLOGY OF TRENT CONCERNING JUSTIFICATION
1] As sinner one cannot bridge the chasm between the sinner and God, but one can “draw nigh” to the chasm; i.e., dispose oneself for justification, through co-operating with the initial help of grace.
2] Justification includes remission of sin and regeneration; (i.e., imputed and imparted righteousness.)
3] Justification is not by faith alone.
4] Assurance arises through special, supernatural illumination (i.e., private revelation.)