CONCERNING THE MOST HOLY SACRAMENT OF THE EUCHARIST

CANON I. If any one shall deny, that, in the sacrament of the most holy Eucharist, are verily, really, and substantially contained the body and blood, together with the soul and divinity, of our Lord Jesus Christ, and consequently the whole Christ; but shall say that He is only therein as in a sign, or in figure, or virtue; let him be anathema.

CANON II. If any one shall say, 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 shall deny that wonderful and singular conversion of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood, the species only of the bread and wine remaining, which conversion indeed the Catholic Church most aptly calls Transubstantiation; let him be anathema.

CANON III. If any one shall deny, that, in the venerable sacrament of the Eucharist, the whole Christ is contained under each species, and under every part of each species, when separated; let him be anathema.

CANON IV. If any one shall say, 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 during the use, whilst it is being taken, and not either before or after; and that, in the hosts, or consecrated particles, which after communion are reserved or remain, the true body of the Lord remaineth not; let him be anathema.

CANON V. If any one shall say, either that the chief fruit of the most holy Eucharist is the remission of sins, or, that from it other effects do not result; let him be anathema.

CANON VI. If any one shall say, that, in the holy sacrament of the Eucharist, Christ, the only begotten Son of God, is not to be adored with even the worship external of latria, and is, consequently, neither to be venerated with a special festive celebration, nor to be solemnly borne about in processions, according to the laudable and universal rite and custom of the holy Church; or, is not to be proposed publicly to the people to be worshipped, and that the worshippers thereof are idolaters; let him be anathema.

CANON VII. If any one shall say, that it is not lawful for the sacred Eucharist to be reserved in the sacrarium, but that, immediately after consecration, it must necessarily be distributed amongst those at hand; or that it is not lawful that it be carried honourably to the sick; let him be anathema.

CANON VIII. If any one shall say, that Christ, presented in the Eucharist, is eaten spiritually only, and not also sacramentally and really; let him be anathema.

CANON IX. If any one shall deny, that all and each of Christ’s faithful of both sexes are bound, when they have attained to years of discretion, to communicate every year, at least at Easter, in accordance with the precept of Holy Mother Church; let him be anathema.

CANON X. If any one shall say, that it is not lawful for the priest celebrating to communicate himself; let him be anathema.

CANON XI. If any one shall say, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And, lest so great a sacrament should be received unworthily, and so unto death and condemnation, this holy synod ordains and declares, that sacramental confession, when a confessor is to be obtained, is of necessity to be made beforehand, by those whom the conscience of deadly sin burthens, how contrite even soever they may deem themselves. But if any one shall presume to teach, preach, or obstinately assert, or even by publicly disputing, defend the contrary, he shall be by the very act excommunicated.