Yes, that is a problem often encountered. For example, no matter how many times it is stated that Catholic teaching is that the faithful are saved by grace through faith their salvation being a gift from God and not the result of their own 'good' works or any of their own works of the law - by which a person might boast of his/her accomplishments and goodness as the reason for his/her salvation or as meritorious conduct for which God rewarded him/her with salvation - so that no one can rightly claim to have earned or merited by their own works the blessing of salvation; no matter how many times it is stated that Catholic Faith does not teach salvation by works and no matter how many times this is shown from the holy scriptures and from the documents of the Catholic Church there are some contributing to this thread who nevertheless insist that Catholics teach and believe in salvation by their own works or salvation earned by doing good works or salvation by doing works of the law. So, for some persons no amount of explanation and no amount of evidence will persuade them that their interlocutor is not teaching these errors.
I think reading what a post says and what sources it drawn its information from is the only way to know what was said - as opposed to what a careless reader alleges it says. For example, in this case, it is stated that the teaching of the Council of Trent speaks of Martin Luther's doctrine as heresy. The Council of Trent explains why it is heresy and defines what is being called heresy. The Council of Trent's fathers did not know that this thread would be written or what doctrine(s) various Protestant contributors would propose on the matter of justification so no one can rightly expect the council of Trent to deal with the views advanced by people in CH in 2018 except where those views are identical to the views with which the Council of Trent dealt. But to make matters clear and to call attention to what has already been cited as the source for calling Martin Luther's doctrine heresy and the precise doctrine that the council of Trent called heresy I cite once again
the relevant session of the council of Trent and add a quote of some sections from the session that deal with the matter of the heresy of Martin Luther's doctrine. There are other portions of the session that give additional information about Martin Luther's doctrine so no one ought to walk away from this post thinking that the two section that I quote is exhaustive of the material that Trent defined as erroneous and heretical in the teaching of Martin Luther and other persons in the 'reformation'.
CHAPTER VIII
HOW THE GRATUITOUS JUSTIFICATION OF THE SINNER BY FAITH IS TO BE UNDERSTOOD
But when the Apostle says that man is justified by faith and freely,[Rom. 3:24; 5:1] these words are to be understood in that sense in which the uninterrupted unanimity of the Catholic Church has held and expressed them, namely, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation and root of all justification, without which it is impossible to please God [Heb. 11:6] and to come to the fellowship of His sons; and we are therefore said to be justified gratuitously, because none of those things that precede justification, whether faith or works, merit the grace of justification. For, if by grace, it is not now by works, otherwise, as the Apostle says, grace is no more grace.[Rom. 11:6]
CHAPTER IX
AGAINST THE VAIN CONFIDENCE OF HERETICS
But though it is necessary to believe that sins neither are remitted nor ever have been remitted except gratuitously by divine mercy for Christ's sake, yet it must not be said that sins are forgiven or have been forgiven to anyone who boasts of his confidence and certainty of the remission of his sins, resting on that alone, though among heretics and schismatics this vain and ungodly confidence may be and in our troubled times indeed is found and preached with untiring fury against the Catholic Church.
Moreover, it must not be maintained, that they who are truly justified must needs, without any doubt whatever, convince themselves that they are justified, and that no one is absolved from sins and justified except he that believes with certainty that he is absolved and justified, and that absolution and justification are effected by this faith alone, as if he who does not believe this, doubts the promises of God and the efficacy of the death and resurrection of Christ.
For as no pious person ought to doubt the mercy of God, the merit of Christ and the virtue and efficacy of the sacraments, so each one, when he considers himself and his own weakness and indisposition, may have fear and apprehension concerning his own grace, since no one can know with the certainty of faith, which cannot be subject to error, that he has obtained the grace of God.
The faithful ought to be circumspect about claiming absolute certainty of their own salvation for the reasons given in the above paragraphs and those who - during the years from 1521 AD to 1547 AD - taught absolute assurance of salvation on the basis of their faith completely independent of and apart from their deeds (good works or lack thereof) are rightly said to be in error and those who taught these things during the time mentioned above are called heretics.
