There were at first serious disputes regarding the mode of conducting the business of the Council: what subjects were to be brought up for discussion, and which of those so brought up should have precedence. The German prelates and representatives appear to have been favourable to the discussion of subjects of a more practical nature, realizing as they did that one of the chief causes of disruption and want of unanimity in the Church was the presence of practical and easily located abuses. They therefore strongly urged that the first work of the Council should be of the nature of reforms affecting these abuses. On the other hand, the Italian prelates and envoys were most favourable to the discussion of matters of doctrine and ecclesiastical observances. These differences of opinion were, however, ultimately overcome by an agreement that for each session of the Council dealing with dogma there should be one held to consider the question of practical reforms.
The first president, Cardinal Del Monte, frankly acknowledged that many abuses had crept into the Church, and to prove the sincerity of his reforming proposals voluntarily yielded up his pluralities of office; and this example was followed by the Prince Bishop of Trent, who offered to resign the See of Brixen.
In 1547, owing to an epidemic then raging in Trent, the first session was closed, and the next sitting took place at Bologna. Charles V., who had been a very active promoter of the Council, objected to the change of venue and insisted upon it being adjourned. It again sat in 1551 at Trent, and an interesting feature of the sitting was the presence of Protestant delegates and envoys from Maurice, elector of Saxony, and from the elector of Brandenburg. Queen Elizabeth declined to send any representative, preferring to accept the decisions of an English convocation. After transacting a considerable amount of business the Council was adjourned, and did not again meet for a period of eleven years. On that occasion many points came up for discussion, and a considerable number of measures of practical reform were agreed upon. One of the most important was the suppression of the alms gatherers, men who were sent for the purpose from Rome to different countries with power to sell indulgences. It was by this means that a large amount of the money with which St. Peter's, Rome, was built was obtained.
DECREES OF THE COUNCIL
Amongst other important matters decreed by the Council was that prohibiting the sale, printing, or keeping of any books whatever on sacred matters under pain of anathema and fine imposed by a canon of the last Council of Lateran, unless first approved of by the ordinary. It also provided that offenders should have their books burnt; should pay a fine amounting to a hundred ducats; should be suspended a year from the exercises of their trades; and goes on to add that they should be visited with a sentence of excommunication; and, finally, should their contumacy become worse, be so chastised by their bishop by every means granted by the law that others might take warning from them and not be tempted to follow their example. It was also decreed that even those who lent forbidden books, which included the writings of arch-heretics, such as Luther, Calvin, and others, even though in MS., should be liable to the same penalties; and all those who should have any such books in their possession, unless confessing the author's name, should themselves be regarded as the author.
Cardinal Lorraine, who attended with fourteen bishops, three abbots, and eighty learned doctors of divinity on behalf of King Charles IX. of France, was charged with instructions from that monarch to entreat the Council to concede the following reforms and benefits: that in France the sacraments might be administered, the psalms sung, prayers offered up, and the catechism taught in the language of the people; and that the sacrament should be fully administered to the laity. Also that some strenuous means should be taken to check the licentious lives of the clergy; and that the Council should make any concessions tending towards peace and the abatement of schism which did not controvert or interfere with God's word. The French ambassadors also asked for clear instructions concerning the doctrines governing the uses of images, relics, and indulgences; and also they were instructed to urge argument against exacting fees for the sacrament, benefices without duties, and many other things which the more liberal minded and progressive of the prelates regarded as grave abuses in the Church. One astonishing objection which Renaud Ferrier, the then President of the Parliament in Paris, in company with Lansac, raised before the Council was to the dogma that the Pope's authority was supreme, their contention being that the Council was above the Pope!
As we have said, this important Council on religion came to an end in December, 1563, when the President moved its dissolution. Before the closing scene, the acts of the Council were finally agreed to and signed, "the ambassadors also adding their names." Then the President dismissed the members in the following words: "After having given this to God, most reverend fathers, go ye in peace." To which all present replied, "Amen." Then Cardinal Lorraine rose and called down the blessing of the assembly upon the then reigning Pope, Pius IV., and also upon his predecessors, Paul III. and Julius III. "By whose authority," said the Cardinal, "this sacred Council was begun; to them peace from the Lord and eternal glory and happiness in the light of the Holy Saints." To which those present answered, "By their memory ever held in sacred benediction."
Then there were prayers for the reigning monarchs whose ambassadors were present, for the holy œcumenical synod of Trent, whose faith and decrees all present declared they would keep for ever. Then came the final scene, when the Cardinal, standing in the midst of the vast assembly, declared in a loud voice, "Anathema! anathema! to all heretics!" To which there came the reply, "Anathema!" And thus ended not only the Council of Trent, but also the last great general Council of the Roman Catholic Church.
THE CHURCHES OF TRENT
The church of Santa Maria Maggiore, in which the Council held its sittings—a rather plain red marble building, which, however, has a fine Lombardian campanile—will always be one of the most interesting churches amongst the many of Trent. Severe outside, the interior is exceptionally ornate. The organ-loft, completed in 1534, twenty years after the commencement of the church, is one of great beauty. Designed by Vincenzo Vicentin, it has a white marble balustrading, the supports of which are thickly encrusted with decorative work and statuettes of delicately fine workmanship. In the church are also several interesting and good pictures, amongst the number one ascribed, though possibly incorrectly, to Tintoretto.