moriturus, inter se copulantur, divinitatem porro propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie atque sub utraque contineri: totus enim, et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub ejus partibus existit. our Lord, who hath now risen from the dead, to die no more, [197] are united together; and the divinity, furthermore, on account of the admirable hypostatical union thereof with his body and soul. Wherefore it is most true, that as much is contained under either species as under both; for Christ whole and entire is under the species of bread, and under any part whatsoever of that species; likewise the whole (Christ) is under the species of wine, and under the parts thereof. Caput IV. Chapter IV. De Transsubstantiatione.
On Transubstantiation. Quoniam autem Christus, redemptor noster, corpus suum id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper in Ecclesia Dei fuit, idque nunc denuo sancta hæc synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiæ panis in substantiam corporis Christi Domini nostri, et totius substantiæ vini in substantiam sanguinis ejus: quæ conversio convenienter et proprie a sancta Catholica Ecclesia Transsubstantiatio est appellata. And because that Christ, our Redeemer, declared that which he offered under the species of bread to be truly his own body, therefore has it ever been a firm belief in the Church of God, and this holy Synod doth now declare it anew, that, by the consecration of the bread and of the wine, a conversion is made of the whole substance of the bread into the substance of the body of Christ our Lord, and of the whole substance of the wine into the substance of his blood; which conversion is, by the holy Catholic Church, suitably and properly called Transubstantiation.
Caput V. Chapter V. De cultu et veneratione huic sanctissimo Sacramento exhibenda. On the cult and veneration to be shown to this most holy sacrament. Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriæ cultum, qui vero Deo debetur, huic sanctissimo sacramento in veneratione exhibeant: neque enim ideo minus est adorandum, quod fuerit a Christo Domino, ut sumatur, institutum: nam illum eumdem Deum præsentem in eo adesse credimus, quem Pater æternus introducens in orbem terrarum dicit: Et adorent eum omnes angeli Dei; quem magi procidentes adoraverunt; quem denique in Galilæa ab apostolis adoratum fuisse, scriptura testatur. Wherefore, there is no room left for doubt, that all the faithful of Christ may, according to the custom ever received in the Catholic Church, render in veneration the worship of latria, which is due to the true God, to this most holy sacrament. For not therefore is it the less to be adored on this account, that it was instituted by Christ, the Lord, in order to be received; for we believe that same God to be present therein, of whom the eternal Father, when introducing him into the world, says: And let all the angels of God adore him; [198] whom the Magi, falling down, adored; [199] who, in fine, as the Scripture testifies, was adored by the apostles in Galilee. Declarat præterea sancta synodus, pie et religiose admodum in Dei Ecclesiam inductum fuisse hunc morem, ut singulis annis peculiari quodam et festo die præcelsum hoc et venerabile sacramentum singulari veneratione ac solemniter celebraretur, utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur. Æquissimum est enim, sacros The holy Synod declares, moreover, that very piously and religiously was this custom introduced into the Church, that this sublime and venerable sacrament be, with special veneration and solemnity, celebrated, every year, on a certain day, and that a festival; and that it be borne reverently and with honor in processions through the streets and public places. For it is most just that there be certain appointed
aliquos statutos esse dies, cum Christiani omnes singulari ac rara quadam significatione gratos et memores testentur animos erga communem Dominum et Redemptorem pro tam ineffabili et plane divino beneficio, quo mortis ejus victoria et triumphus repræsentatur. Ac sic quidem oportuit victricem veritatem de mendacio et hæresi triumphum agere, ut ejus adversarii in conspectu tanti splendoris, et in tanta universæ ecclesiæ lætitia positi, vel debilitati et fracti tabescant, vel pudore affecti et confusi aliquando resipiscant. holy days, whereon all Christians may, with a special and unusual demonstration, testify that their minds are grateful and thankful to their common Lord and Redeemer for so ineffable and truly divine a benefit, whereby the victory and triumph of his death are represented. And so indeed did it behoove victorious truth to celebrate a triumph over falsehood and heresy, that thus her adversaries, at the sight of so much splendor, and in the midst of so great joy of the universal Church, may either pine away [200] weakened and broken; or, touched with shame and confounded, at length repent. Caput VI. Chapter VI. De asservando sacræ Eucharistiæ Sacramento, et ad infirmos deferendo. On reserving the sacrament of the sacred Eucharist, and bearing it to the sick. Consuetudo asservandi in sacrario sanctam Eucharistiam adeo antiqua est, ut eam sæculum etiam Nicæni Concilii agnoverit. Porro deferri ipsam sacram Eucharistiam ad infirmos, et in hunc usum diligenter in ecclesiis conservari, præterquam quod cum summa æquitate et ratione conjunctum est, tum multis in conciliis præceptum invenitur et vetustissimo Catholicæ Ecclesiæ more est observatum. The custom of reserving the holy Eucharist in the sacrarium is so ancient, that even the age of the Council of Nicæa recognized that usage. Moreover, as to carrying the sacred Eucharist itself to the sick, and carefully reserving it for this purpose in churches, besides that it is exceedingly conformable to equity and reason, it is also found, enjoined in numerous councils, and is a very ancient observance of the Catholic Church.
Quare sancta hæc synodus retinendum omnino salutarem hunc et necessarium morem statuit. Wherefore, this holy Synod ordains that this salutary and necessary custom is to be by all means retained. Caput VII. Chapter VII. De præparatione, quæ adhibenda est, ut digne quis sacram Eucharistiam percipiat. On the preparation to be given that one may worthily receive the sacred Eucharist. Si non decet ad sacras ullas functiones quempiam accedere nisi sancte, certe, quo magis sanctitas et divinitas coelestis hujus sacramenti viro Christiano comperta est, eo diligentius cavere ille debet, ne absque magna reverentia et sanctitate ad id percipiendum accedat, præsertim cum illa plena formidinis verba apud apostolum legamus: Qui manducat et bibit indigne, judicium sibi manducat et bibit, non dijudicans corpus Domini. Quare communicare volenti revocandum est in memoriam ejus præceptum: Probet autem seipsum homo. Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque præmissæ sacramentali confessione ad sacram Eucharistiam accedere debeat. Quod a Christianis omnibus, etiam ab iis sacerdotibus, If it is unbeseeming for any one to approach to any of the sacred functions, unless he approach holily; assuredly, the more the holiness and divinity of this heavenly sacrament are understood by a Christian, the more diligently ought he to give heed that he approach not to receive it but with great reverence and holiness, especially as we read in the Apostle those words full of terror: He that eateth and drinketh unworthily, eateth and drinketh judgment to himself. [201] Wherefore, he who would communicate, ought to recall to mind the precept of the Apostle: Let a man prove himself. [202] Now ecclesiastical usage declares that necessary proof to be, that no one, conscious to himself of mortal sin, how contrite soever he may seem to himself, ought to approach to the sacred Eucharist without previous sacramental confession. This the holy Synod hath decreed is to be invariably observed by all Christians,
quibus ex officio incubuerit celebrare, hæc sancta synodus perpetuo servandum esse decrevit, modo non desit illis copia confessoris. Quod si necessitate urgente sacerdos absque prævia confessione celebraverit, quamprimum confiteatur. even by those priests on whom it may be incumbent by their office to celebrate, provided the opportunity of a confessor do not fail them; but if, in an urgent necessity, a priest should celebrate without previous confession, let him confess as soon as possible. Caput VIII. Chapter VIII. De usu admirabilis hujus sacramenti. On the use of this admirable sacrament. Quoad usum autem recte et sapienter Patres nostri tres rationes hoc sanctum sacramentum accipiendi distinxerunt. Quosdam enim docuerunt sacramentaliter dumtaxat id sumere ut peccatores; alios tantum spiritualiter, illos nimirum, qui voto propositum illum coelestem panem edentes, fide viva, quæ per dilectionem operatur, fructum ejus et utilitatem sentiunt; tertios porro sacramentaliter simul et spiritualiter; hi autem sunt, qui ita se prius probant et instruunt, ut vestem nuptialem induti ad divinam hanc mensam accedant. Now as to the use of this holy sacrament, our Fathers have rightly and wisely distinguished three ways of receiving it. For they have taught that some receive it sacramentally only, to wit, sinners: others spiritually only, those to wit who eating in desire that heavenly bread which is set before them, are, by a lively faith which worketh by charity, [203] made sensible of the fruit and usefulness thereof: whereas the third [class] receive it both sacramentally and spiritually, and these are they who so prove and prepare themselves beforehand, as to approach to this divine table clothed with the wedding garment. [204] Now as to the reception of the sacrament, it was always the custom in the Church of God that laymen should receive the communion from priests; but that priests when celebrating should communicate themselves; In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent; sacerdotes autem celebrantes seipsos communicarent, qui mos,
tamquam ex traditione apostolica descendens, jure ac merito retineri debet. which custom, as coming down from an apostolic tradition, ought with justice and reason to be retained. Demum autem paterno affectu admonet sancta synodus, hortatur, rogat et obsecrat per viscera misericordiæ Dei nostri, ut omnes et singuli, qui Christiano nomine censentur, in hoc unitatis signo, in hoc vinculo caritatis, in hoc concordiæ symbolo jam tandem aliquando conveniant et concordent, memoresque tantæ majestatis, et tam eximii amoris Iesu Christi, Domini nostri, qui dilectam animam suam in nostræ salutis pretium et carnem suam nobis dedit ad manducandum, hæc sacra mysteria corporis et sanguinis ejus ea fidei constantia et firmitate ea animi devotione, ea pietate et cultu credant et venerentur, ut panem illum supersubstantialem frequenter suscipere possint, et is vere eis sit animæ vita et perpetua sanitas mentis, cujus vigore confortati, ex hujus miseræ peregrinationis itinere ad coelestem patriam pervenire valeant, eumdem panem angelorum, quem modo sub sacris velaminibus edunt, absque ullo velamine manducaturi. And finally this holy Synod, with true fatherly affection, admonishes, exhorts, begs, and beseeches, through the bowels of the mercy of our God, that all and each of those who bear the Christian name would now at length agree and be of one mind in this sign of unity, in this bond of charity, in this symbol of concord; and that, mindful of the so great majesty, and the so exceeding love of our Lord Jesus Christ, who gave his own beloved soul as the price of our salvation, and gave us his own flesh to eat, they would believe and venerate these sacred mysteries of his body and blood, with such constancy and firmness of faith, with such devotion of soul, with such piety and worship, as to be able frequently to receive that supersubstantial bread, and that it may be to them truly the life of the soul and the perpetual health of their mind; that being invigorated by the strength thereof, they may, after the journeying of this miserable pilgrimage, be able to arrive at their heavenly country, there to eat, without any veil, that same bread of angels which they now eat under the sacred veils. Quoniam autem non est satis But forasmuch as it is not enough