The Church alone had the right to expound Scripture; but silence was maintained as to the relations of the Pope and the Church in the matter. The traditional Canon of Scripture was accepted; and the Vulgate was declared the authoritative text, which no one was to presume to reject.
It was not to be expected that these definitions would be accepted without opposition. Nacchianti, Bishop of Chioggia, maintained that Scripture was the sole rule of faith; but he found only six supporters. Others proposed to distinguish between apostolic traditions and tradition in general, but they also met with defeat. The declaration that the text of the Vulgate was infallible was out of harmony with the knowledge of the time, and met with criticism in the papal household itself. The enthusiasm of the theologians at Trent, mostly Dominicans, for medieval theology was almost too zealous to please the Roman Court. The Pope could not help feeling a certain displeasure at the Council coming to a decision on such fundamental points without consulting the Holy See. He directed the Legates to have the decrees of the Fourth Session examined anew; but, on their protesting, he gave way and abandoned the idea of dictating directly to the Council, on condition that its decrees should always be submitted for his approbation before being published.
In accordance with the order of business agreed upon, reform was next taken in hand; and a discussion began upon a difficult point of discipline, the question as to the rules for preaching and catechising. This raised the contentious question of the relation of the Bishops to the regular clergy. Stormy scenes took place, and reverend prelates gave one another the lie. The Bishops of Fiesole and Chioggia were the most offensive to the Legates, on account of their plain speaking, and their recall from the Council was requested of the Pope. A considerable number of Bishops demanded that there should be no exemptions from episcopal control. The discussion soon passed to wider issues. It was claimed that the residence of Bishops in their dioceses was "jure divino(tm) and that the Pope therefore possessed no power of dispensing with it. The Legates, however, succeeded in keeping to the question immediately before them; and it was finally decided that, while the regulars were to be allowed to preach in the churches of their own Order without episcopal permission, they were to be prohibited from doing so in other churches without the license of the Ordinary.
Original Sin was the next subject of discussion; and this led on to the thorny paths of Free Will and Justification. The Emperor endeavoured to defer the discussion on these speculative points; but the Pope was determined to obtain definitions which would make the breach with the Protestants irreparable. The Legates again (June 2, 1546) requested that more Italian Bishops might be sent to the Council to cope with the opposition; and the consideration of the nature of Justification was entered upon. A Neapolitan, Thomas de San Felicio, Bishop of La
