The Council of Trent discusses the use of sacred images in great detail during its 25th session under Pope Pius IV. Reaffirming both the pedagogical and inspirational roles sacred art plays, the Council wrote:
...the images of Christ, of the Virgin Mother of God, and of the other saints, are to be had and retained particularly in temples, and ... due honour and veneration are to be given them; not that any divinity, or virtue, is believed to be in them, on account of which they are to be worshipped; or that anything is to be asked of them; or, that trust is to be reposed in images, as was of old done by the Gentiles who placed their hope in idols; but because the honour which is shown them is referred to the prototypes which those images represent; in such wise that by the images which we kiss, and before which we uncover the head, and prostrate ourselves, we adore Christ; and we venerate the saints, whose similitude they bear: as, by the decrees of Councils, and especially of the second Synod of Nicaea, has been defined against the opponents of images.
And the bishops shall carefully teach this, that, by means of the histories of the mysteries of our Redemption, portrayed by paintings or other representations, the people is instructed, and confirmed in (the habit of) remembering, and continually revolving in mind the articles of faith; as also that great profit is derived from all sacred images, not only because the people are thereby admonished of the benefits and gifts bestowed upon them by Christ, but also because the miracles which God has performed by means of the saints, and their salutary examples, are set before the eyes of the faithful; that so they may give God thanks for those things; may order their own lives and manners in imitation of the saints; and may be excited to adore and love God, and to cultivate piety. But if any one shall teach, or entertain sentiments, contrary to these decrees; let him be anathema.
And if any abuses have crept in amongst these holy and salutary observances, the holy Synod ardently desires that they be utterly abolished; in such wise that no images, (suggestive) of false doctrine, and furnishing occasion of dangerous error to the uneducated, be set up. And if at times, when expedient for the unlettered people; it happen that the facts and narratives of sacred Scripture are portrayed and represented; the people shall be taught, that not thereby is the Divinity represented, as though it could be seen by the eyes of the body, or be portrayed by colours or figures.
Moreover, in the invocation of saints, the veneration of relics, and the sacred use of images, every superstition shall be removed, all filthy lucre be abolished; finally, all lasciviousness be avoided; in such wise that figures shall not be painted or adorned with a beauty exciting to lust; nor the celebration of the saints, and the visitation of relics be by any perverted into revellings and drunkenness; as if festivals are celebrated to the honour of the saints by luxury and wantonness.
In fine, let so great care and diligence be used herein by bishops, as that there be nothing seen that is disorderly, or that is unbecomingly or confusedly arranged, nothing that is profane, nothing indecorous, seeing that holiness becometh the house of God.
And that these things may be the more faithfully observed, the holy Synod ordains, that no one be allowed to place, or cause to be placed, any unusual image, in any place, or church, howsoever exempted, except that image have been approved of by the bishop.
REFERENCES
Waterworth, J. ed. trans. The Canons and Decrees of the Sacred and Oecumenical Council of Trent, (London: Dolman, 1848, pp. 232-289)
The Council of Trent insisted on the use of religious imagery to combat Protestant iconoclasm, which rejected the veneration of religious images. The council believed that religious art was essential for teaching and fostering devotion among the faithful. By upholding the use of religious imagery, the council sought to maintain the visual and emotional connection to the faith in the face of Reformation challenges.
The Council of Trent was held in Trent, a city in northern Italy.
The Council of Trent was suspended in 1545 due to political and religious conflicts, as well as the outbreak of the Italian War between France and Spain. The ongoing tensions and the inability to secure a safe location for the council also contributed to its suspension.
The Council of Trent was NOT suspended in 1545 but was held between 1545 and 1563 in Trento (Trent) and Bologna, northern Italy.
Council of Trent
The Council of Trent was convened by Pope Paul III on December 13, 1545, and concluded on December 4, 1563.
The Council of Trent was called by the Pope so that all of the Bishops of the world could address the problems that were in the Church in the sixteenth century. The Jesuit Order was created because St. Ignatius of Loyola received a call from God to follow Him in this way.
The Council of Trent.
The Council of Trent was named after the city of Trento, Italy, where it was held. It convened from 1545 to 1563 and was called by the Catholic Church to address issues raised by the Protestant Reformation.
council of Trent
Pope Paul III convened the Council of Trent in 1545.
The Council of Trent reaffirmed many Catholic doctrines questioned by the Protestant Reformation, such as the authority of tradition alongside scripture for religious truth. It clarified and strengthened church teachings on sacraments, morality, and the role of clergy. The Council also initiated reforms within the Catholic Church to address issues of corruption and discipline.
Council of Trent