le and tradition]

Quite naturally the first of the important dogmatic decrees was on the
basis of authority. The Protestants had acknowledged the Bible only;
over against them the Tridentine fathers declared for the Bible _and_
the tradition of the church. The canon of Scripture was different from
that recognized by the Protestants in that it included the Apocrypha.

[Sidenote: Justification]

After passing various reform decrees on preaching, catechetical
instruction, privileges of mendicants and indulgences, the council took
up the thorny question of justification. Discussion was postponed for
some months out of consideration for the emperor, who feared it might
irritate the Protestants, and only gave his consent to it in the hope
that some ambiguous form acceptable to that party, might be found. How
deeply the solifidian doctrine had penetrated into the very bosom of
the church was revealed by the storminess of the debate. The passions
of the right reverend fathers were so excited by the consideration of a
fundamental article of their faith that in the course of disputation
they accused one another of conduct unbecoming to Christians, taunted
one another with {393} plebeian origin and tore hair from one another's
beards. The decree as finally passed established the position that
faith and works together justify, and condemned the semi-Lutheran
doctrines of "duplicate justice" and imputed righteousness hitherto
held by such eminent theologians as Contarini and Cajetan.

Having accomplished this important work the council appeared to the
pope ready for dissolution. The protests of the emperor kept it
together for a few months longer, but an outbreak of the spotted fever
and the fear of a raid during the Schmalkaldic war, served as
sufficient excuses to translate the council to Bologna. [Sidenote:
March 1547] Though nothing was accomplished in this city the assembly
was not formally prorogued until September 13, 1549.

[Sidenote: Second period, 1551-2]

Under pressure from the emperor Pope Julius III convoked the synod for
a second time at Trent on May 1, 1551. The personnel was different.
The Jesuits Lainez and Salmeron were present working in the interests
of the papacy. No French clergy took part as Henry II was hostile.
The Protestants were required to send a delegation, which was received
on January 24, 1552. They presented a confession, but declined to
recognize the authority of a body in which