was to be the definition of dogma. It was for this latter purpose that Paul III had consented to summon the Council. By proclaiming anew the old dogmas reconciliation with the Protestants would be rendered impossible; and before any reforms hostile to the papal interests could be undertaken it would probably be possible to bring the Council to an end. The Emperor and the Spanish Bishops, together with the few moderate and independent men among the Italians, had however no intention of meekly submitting to the indefinite postponement of the consideration of reform. When the Church had been purified, then the time would come for the discussion of questions of doctrine. Led by Cardinal Madruzzo, who represented the imperial views, they insisted on reform being taken in hand at once. The Legates were placed in a very difficult position and were afraid of risking an open defeat. Feeling ran so high in the Council, that an open revolt was likely if they insisted on beginning with the discussion of doctrine alone. They accordingly, at the suggestion of Thomas Campeggio, the Bishop of Feltre, proposed a compromise, that doctrine and reform should be treated at the same time by the separate commissions, and should come before the Council in alternation; and for this proposal, in spite of the opposition of Cardinal Madruzzo, they obtained a majority on January 22, 1546. The compromise was a partial defeat to the curial party and revealed the strength of the opposition. The Pope was furious and called upon the Legates to get the decision rescinded. The Legates, however, pointed out that this was impossible; and the Pope accordingly acquiesced with a bad grace. He, however, prohibited the discussion of any plan for the reform of the Roman Court until it had been first referred to him. As a consolation the Legates reminded the Pope that they could always lengthen the discussion on the dogmas, so as to receive his opinion on the questions of reform that were under consideration at the same time.
The details of the procedure of the Council were arranged with less difficulty. The whole Synod was divided into three classes, and the work of preparation was distributed between them. A preliminary discussion of each question, after it had been prepared by the theologians and canonists, was to take place in the special congregation to which it was allotted. The matter was then to be further discussed in a General Congregation of the whole Synod; and if approved it was to be promulgated in a solemn session of the Council. The rules of procedure being thus settled, the dogmatic discussions were opened at the Fourth Session, which began on April 8, 1546.
The rule of Faith was first considered. The Nicene Creed including Iheßlioque had been reaffirmed in the Third Session with the significant description " symbolum Jidei quo sancta Romana ecclesia utitur." The sources of knowledge of religious truth were now examined; and Scripture and tradition were set side by side as having equal authority. Tradition was defined as "traditio Christi" and "traditio apostolorum (Spiritu Scmcto dictante)."
