Canons concerning the Most the Eucharist and the Holy Sacrifice of the Mass
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, 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, 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, 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, but are there only in usu, while being taken and not before and not after, and that 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, 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 latria, 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 the 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, 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, 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, in accordance with the precepts 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, let him be anathema.
Canon 11.If anyone says that faith alone is sufficient preparation for receiving the sacrament of the most Holy Eucharist, 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 theecrating should communicate under the form of bread only, or has erred in this, let him be anathema.
Canon 3.If anyone denies that Christ, the fountain and author of all graces, is received whole and entire under the one species of bread, because, as some falsely assert, He is not received in accordance with the institution of Christ under both species, let him be anathema.
Canon 4.If anyone says that communion of the Eucharist is necessary for little children before they have attained the years of discretion, let him be anathema.
Canon 2.If anyone says that by those words, Do this for a commemoration of me, Christ did not institute the Apostles priests; or did not ordain that they and other priests should offer His body and blood, let him be anathema.
Canon 3.If anyone says that the sacrifice of the mass is only of praise and thanksgiving; or that it is a mere commemoration of the sacrifice consummated on the cross but not a propitiatory one; or that it profits him only who receives, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, let him be anathema.
Canon 4.If anyone says that by the sacrifice of the mass a blasphemy is cast upon the most holy sacrifice of Christ consummated on the cross; or that the former derogates from the latter, let him be anathema.
Canon 5.If anyone says that it is a deception to celebrate masses in honor of the saints and in order to obtain their intercession with God, as the Church intends, let him be anathema.
Canon 6.If anyone says that the canon of the mass contains errors and is therefore to be abrogated, let him be anathema.
Canon 7.If anyone says that the ceremonies, vestments, and outward signs which the Catholic Church uses in the celebration of masses, are incentives to impiety rather than stimulants to piety, let him be anathema.
Canon 8.If anyone says that masses in which the priest alone communicates sacramentally are illicit and are therefore to be abrogated, let him be anathema.
Canon 9.If anyone says that the rite of the Roman Church, according to which a part of the canon and the words of consecration are pronounced in a low tone, is to be condemned; or that the mass ought to be celebrated in the vernacular tongue only; or that water ought not to be mixed with the wine that is to be offered in the chalice because it is contrary to the institution of Christ, let him be anathema.