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.Negligi enim ac contemni ceu inventumnuperum et ineptum. 55its antiquity, its supposed apostolic origin.However, most of the apologistswere aware that subsequent Popes and Fathers added to this eucharisticprayer.Alphonsus de Contreras, a Franciscan theologian claimed that theCanon originated in apostolic times.He makes a comparison of this prayerwith the Greek Anaphora, and affirms that it contains no error, but apostolicdoctrine212.The most important contemporary treatise on the subject of the Canon of theMass in depth is a Compendium of sentences on the Sacrifice of the Mass, inresponse to the heretical articles, of two theologians, Claudio Iaio and theJesuit Alphonsus Salmeron213.The two theologians begin by exposing the teaching of the Protestants, whowere offended by the word canon, affirmed that it was composed by severalauthors, that it was new, that it had too many ceremonies and that it wasungrammatical214.To the first, the theologians respond that the word canonmeans rule, affirming that it had been called actio, secreta, sacrificium arcana,prex and oratio by some of the Fathers of the Church215.Concerning the severalauthors of the Canon, they compare the Canon to biblical texts which werewritten also by several authors216.To the accusation that the Canon was ofrecent invention, they respond that it is of great antiquity, proving it bynumerous patristic references217.They answer the allegation that the Canoncontained too many ceremonies by making reference to Jewish ceremonies inthe Old Testament.They claim that Jesus, having instituted the Sacraments,would not have wished for them to be administered indecently.As didapologists in justifying ceremonies in general, these theologians claimed thatJesus performed certain actions with ceremonial218.They challenged theProtestants to show them where ceremonies are against the law of theGospel219.They go on to answer the affirmation of Zwingli that the Canon wasungrammatical.They wondered what kind of theologian Zwingli must be if212CT VII (2), 563, 14--17.213The integral text of this work is found in: CT VI (3), 383-531.The part which interests oursubject is Article 6, (pp 498-522).214CT VI (3), 499, 26-27.215CT VI (3), 499,28 - 500,12.216CT VI (3), 500, 13-25.217CT VI (3), 500,26 - 506,27.218CT VI (3), 506,28 - 507,40.219CT VI (3), 508, 15-17. 56his most powerful argument against the Canon is its Latin composition.Thosewho hold such arguments are said to show themselves to be stulti et maligni220.They are held to sin by sophistry, and the theologians ask if the Protestantsnew eucharistic prayers are better composed221.The rest of the article treats ofthe different parts of the Canon in detail in view of refuting the Protestantspositions222.Such arguments may seem to us crude, but this is how it was.The object was not to tackle the question historically, but to attempt todemonstrate the worthlessness of the opponent s argument.Such was the artof sixteenth century apologetics.The Council Fathers took up many of the same arguments in their discussionsin all three periods of the Council.They began, as for the question ofceremonies in general, from the heretical articles submitted to the theologiansin 1547, that we have just seen in examining protestant opinion from theCouncil s point of view.During the second period, the matter of the Roman Canon was very littlediscussed during the general congregations.However, two bishops presentedten articles on the Mass on the 7th January 1552; the fourth is pertinent to ourtheme223.They deny that the Canon should contain errors and seductions, and220CT VI (3), 508, 18-22.221CT VI (3), 508, 22-28.222CT VI (3), 508,30 - 522,9.223CT VII 7 (2), 591,40 - 592, 11: Quartus articulus.Canonem missæ erroribus et seductionibusscatere, abrogandum esse fugiendumque non secus ac pessimam abominationem.Sententia.Prima particula huius articuli quarti mendax est et falsissima referens canonem missæerroribus et seductionibus scatere.Cum enim canon ipse sanctissimus tanquam præcipua missæ parsusque ad communionem repræsentet omnem Iesu Christi passionem usque ad gloriosam eiussepulturam, id quod tam non est erroneum et seductorium, ut etiam Dominus Iesus serio præceperit,ut suum corpus et sanguinem sumserimus et offerremus in memoriam eius passionis et mortis dicens:Hoc facite, quotiescumque bibetis, in meam commemorationem.Quotiescumque enim manducabitispanem hunc et calicem bibetis, mortem Domini annuntiabitis, donec veniat, quod certe est scatereerroribus et seductionibus.Secunda particula huius articuli testator auctorem huius articuli in eo vere esse antichristianum etimpiam pessimamque abominationem, quod velit canonem missæ adeoque ipsam missam missæquesacrificiam abrogandum et fugiendum esse.ouandoquidem hoc ipsum missæ sacrificium qui tollendumvelit aut tollere conetur, oportet, ut tollat totum Christianismum adeoque totum Christum et eiusmemoriam
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