Council of Trent

But I fear that somehow your pure and undivided devotion to Christ will be corrupted, just as Eve was deceived by the cunning ways of the serpent. You happily put up with whatever anyone tells you, even if they preach a different Jesus than the one we preach, or a different kind of Spirit than the one you received, or a different kind of gospel than the one you believed. (2 Corinthians 11:4 NLT)
For I passed on to you as most important what I also received: that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the Twelve. (1 Corinthians 15:3-5 HCSB)
He has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given to us in Christ Jesus before time began. (2 Timothy 1:9 HCSB)

The Council of Trent was the Roman Catholic church's response to the Reformation. It was convened Pope Paul III in an attempt to counter the doctrines raised and supported by the Reformers. The official opening of the council was on Dec. 13, 1545 and was closed on Dec. 14, 1563, after twenty-five sessions over three periods (1545-1547, 1551-1552, 1562-1563). The council delivered many statements specifying Catholic doctrine on salvation, the sacraments, and the Biblical canon and issued condemnations on what it defined as Protestant heresies. The following are some of the condemnations (curses, anathema).

On Justification
Session VI - Celebrated on the thirteenth day of January, 1547 under Pope Paul III

Canon 9:
If anyone says that the sinner is justified by faith alone, meaning that nothing else is required to cooperate in order to obtain the grace of justification, and that it is not in any way necessary that he be prepared and disposed by the action of his own will, let him be anathema.

Canon 12:
If anyone says that justifying faith is nothing else than confidence in divine mercy, which remits sins for Christ's sake, or that it is this confidence alone that justifies us, let him be anathema.

Canon 14:
If anyone says that man is absolved from his sins and justified because he firmly believes that he is absolved and justified, or that no one is truly justified except him who believes himself justified, and that by this faith alone absolution and justification are effected, let him be anathema.

Canon 23:
If anyone says that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or on the contrary, that he can during his whole life avoid all sins, even those that are venial, except by a special privilege from God, as the Church holds in regard to the Blessed Virgin, let him be anathema.

Canon 24:
If anyone says that the justice received is not preserved and also not increased before God through good works, but that those works are merely the fruits and signs of justification obtained, but not the cause of its increase, let him be anathema.

Canon 30:
If anyone says that after the reception of the grace of justification the guilt is so remitted and the debt of eternal punishment so blotted out to every repentant sinner, that no debt of temporal punishment remains to be discharged either in this world or in purgatory before the gates of heaven can be opened, let him be anathema.

Canon 33:
If anyone says that the Catholic doctrine of justification as set forth by the holy council in the present decree, derogates in some respect from the glory of God or the merits of our Lord Jesus Christ, and does not rather illustrate the truth of our faith and no less the glory of God and of Christ Jesus, let him be anathema.

On Baptism
Session VII - Celebrated on the third day of March 1547, under Pope Paul III

Canon 5
If anyone says that baptism is optional, that is, not necessary for salvation, let him be anathema.

On Holy Communion
Session XIII - The third under the Supreme Pontiff, Julius III, celebrated on the eleventh day of October, 1551

Canon 2
If anyone says that in the sacred and, holy sacrament of the Eucharist the substance of the bread and wine remains conjointly with the body and blood of our Lord Jesus Christ, and denies that wonderful and singular change of the whole substance of the bread into the body and the whole substance of the wine into the blood, the appearances only of bread and wine remaining, which change the Catholic Church most aptly calls transubstantiation, let him be anathema.