Obrázky na stránke
PDF
ePub

Elfrick, Abbot of Malmsbury's Saxon Homily, appointed to be publicly read to the People of England on Easter day, about 800 years ago (extructed from Archbishop Usher's answer to a Jesuit).

a

The bread and wine which are hallowed by the priest's ministry, show one thing outwardly to men's senses, and proclaim another thing inwardly to the minds of believers. Outwardly they appear bread and wine both in figure and taste; but inwardly is shown the body of Christ. So if we consider the holy font of baptism, which is called the fountain of life, in appearance it is like other waters, and is subject to corruption, but through the priest's blessing the Holy Ghost cometh to the corruptible water, that it may afterwards wash the body and the soul from all sin by spiritual virtue. Behold, now we see two things existing in this one creature: in its true property that water is corruptible moisture, and in the mystery it is a healing virtue. So also if we behold the body and blood of Christ after a bodily sense, we see that it is a creature corruptible and mutable; but if we acknowledge therein the spiritual virtue of the mystery, we understand that there is life therein, and that it giveth immortality to those who partake of it. There is a wide difference between the body in which Christ suffered, and this body which is daily celebrated in the mystery of the passion by the faithful."

Again, "The body of Christ which died and rose again, and is now immortal, dieth no more, death hath no more dominion over it; it is eternal and impassible. But this which is celebrated in the church, is temporal not eternal, corruptible, not incorruptible, &c. It is chewed by the teeth and sent into the stomach.

This body is a pledge and an outward form; but Christ's body is truth itself.

Bertram's book on the Body and
Blood of the Lord. Part. I.

It is clear that the bread and the wine are figuratively the body and blood of Christ. According to the substance of the creature, they remain after the consecration what they were before the consecration.

Extract from Berengarius' Confession, an. 1058, in a Roman Council under Pope Nicolas 2.

In Gratian on Consecration, distinct. 2, c. 42.

I Berengarius, &c., agree with

Bertramus, lib.de Corpore et Sang.
Dom. Part. prim.

Claret quia panis ille vinumq figuratè Christi corpus et sanguis existit. Secundum creaturarum substantiam, quod fuerunt ante consecrationem, hoc et postea consistunt.

Apud Gratianum de Consecr.
Dist. 2, c. 42.

Ego Berengarius, &c., con

the holy and apostolical see of Rome, and profess with my mouth and heart that I hold that faith respecting the sacraments of the Lord's table, which our Lord and venerable father Pope Nicolas and this holy council have delivered to me and have confirmed to me to hold by their evangelical and apostolical authority; namely, that the bread and wine, which are placed on the altar, after consecration are not only the sacrament, symbol or figure, but also the true body and blood of our Lord Jesus Christ, and are sensibly not only in a sacrament, but in truth, handled, and broken by the hands of the priests, and crushed by the teeth of the faithful.

Pope Innocent 3. * Fourth Council of Lateran. Labbæus and Cossarte, tom. 11, p. 147. (Printed at Paris, 1671.)

On the Catholic Faith.

The universal church of the faithful is one, out of which no one whatever is saved. In which the same Jesus Christ is both the priest and the sacrifice, whose body and blood are truly contained in the sacrament of the altar under the forms of the bread and wine, being transubstantiated, the bread into the body, and the wine into the blood, by divine power.

In which council there were 412 bishops, 71 primates and metropolitans, and more than 800 abbots and priors.Lubbaus.

sentio sanctæ Romanæ et apos tolicæ sedi, et ore ac corde profiteor, de sacramentis Dominicæ mensæ, eam fidem me tenere, quam Dominus et venerabilis Papa Nicolaus, et hæc s. synodus, auctoritate evangelica et apostolica tenendam tradidit mihique firmavit; scilicet panem et vinum quæ in altari ponuntur, post consecrationem non solummodo sacramentum, symbolum, sive figuram, sed etiam verum corpus et sanguinem Domini nostri Jesu Christi esse, et senşualiter non solùm sacramento, sed veritate, manibus sacerdotum tractari, frangi, et fidelium dentibus alteri.

P. Inn. 3. Concil. Later. 4. Labbai et Coss. tom. 11, p. 147. (Parisiis, 1671.)

1. De Fide Catholicâ.

Una vero est fidelium universalis ecclesia, extra quam nemo omninò salvatur. In qua idem ipse sacerdos et sacrificium Jesus Christus; cujus corpus et sanguis in sacramento altaris sub speciebus panis et vini veracitèr continentur ; transubstantiatis, pane in corpus, et vino in sanguinem, potestate divinâ.

In quâ (synodo) fuerunt episcopi 412, primates et metropolitani 71, abbates et priores ultra octingentos.

3.

* But if the temporal lord, when required and admonished by the church, shall neglect to purge it of this heretical impurity, let him be bouud with the chain of excommunication by the metropolitan and other provincial bishops. And if he shall neglect to make satisfaction within the year, from that time let him* declare his vassals to be absolved from fealty to him, and set forth his lands to be offered to catholics, who shall possess it and hold it in purity of faith without dispute, when the heretics are exterminated

But let those catholics, who taking up the cross have armed themselves for the extermination of the heretics, enjoy the same indulgence and be furnished with the same holy privilege, which is granted to those who go to the aid of the holy land.

3.

Si vero dominus temporalis requisitus et monitus ab ecclesiâ, terram suam purgare neglexerit ab hâc hæreticâ fæditate, per metropolitanum et cæteros provinciales episcopos excommunicationis vinculo innodetur. Et si satisfacere contempserit infra annum, ut extunc ipse vassallos ab ejus fidelitate denunciat absolutos, et terram exponat catholicis exponendam, qui eam exterminatis hæreticis sine ulla contradictione possideant, et in fidei puritate conservent. *

catholici verò, qui crucis assumto charactere ad hæreticorum exterminium se accinxerint, illâ gaudeant indulgentiâ, illoq sancto privilegio sint muniti, quod accedentibus in terræ sanctæ subsidium conceditur.

[blocks in formation]

penance prescribed to him, receiving reverently at Easter at least the sacrament of the Eucharist; unless perchance by the advice of his priest he shall deem it right to abstain from receiving it for a time. If he do not do this, let him during his lifetime be prevented entering the church, and at his death be deprived of a Christian burial.

Catechism of the Council of Trent. (Printed at Venice, 1582.)

On the Sacrament of Orders.

Since the bishops and priests are, as it were, God's interpreters and messengers, who in his name teach men the divine law and the precepts of life, and represent the person of God upon earth, it is evident that no greater office than theirs can be imagined. Wherefore they are justly called not only angels, but gods, because they possess among us the strength and power of the immortal God. For although at all times they enjoyed the highest dignity, yet the priests of the New Testament far exceed the rest in honour. For the power as well of making and offering the body and blood of our Lord as of remitting sins, which is conferred upon them, exceeds human reason and intelligence, nor can anything equal to it, or like it, be found upon earth.

studeat pro viribus adimplere, suscipiens reverenter ad minus in pascha eucharistiæ sacramentum, nisi forte de consilio proprii sacerdotis, ob aliquam rationabilem causam ad tempus ejus perceptione duxerit abstinendum: alioquin et vivens ab ingressu ecclesiæ arceatur, et moriens Christiana careat sepultura.

Catechismus ex Decreto Concilii Tridentini ad Parochos. Pius 5. Pont. Max. Jussu editus. (Venetiis. apud Aldum. 1582.)

De Sacram. Ordinis.

Cum episcopi et sacerdotes tanquam Dei interpretes, et internuncii quidam sint, qui ejus nomine divinam legem et vitæ præcepta homines edocent, et ipsius Dei personam in terris gerunt; perspicuum est eam esse illorum functionem, quâ nulla major excogitari possit. Quare meritò non solùm angeli, sed Dii etiam, quod Dei immortalis vim, et numen apud nos teneant, appellantur. Quamvis autem omni tempore summam dignitatem obtinuerint, tamen Novi Testamenti sacerdotes cæteris omnibus honore longe antecellunt. Potestas enim tum corpus et sanguinem Domini nostri conficiendi et offerendi, tum peccata remittendi, quæ illis collata est,humanam quoque rationem atque intelligentiam superat; nedum ei aliquid par et simile in terris inveniri queat.

[merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small]

Defects which may occur in the De Defectibus in Ministerio ipso Admistration itself.

If the priest vomits the eucharist, if the accidents appear entire, let them be reverently taken, if there be not a nausea, In that case let the consecrated elements be cautiously separated, and placed in some sacred spot,

occurrentibus.

Si sacerdos evomat eucharistiam, si species integræ appareant, reverenter sumentur, nisi nausea fiat; tunc enim species consecratæ cautè separentur, et aliquo loco sacro reponantur, donec corrumpantur, et postea in sacra

« PredošláPokračovať »