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Ælfrick, Abbot of Malmsbury's Saxon Homily, appointed to be

publicly read to the People of England on Laster day, about 800 years ago (extructed from Archbishop Usher's answer to a

Jesuit). The bread and wine which are ballowed by the priest's ministry, show one thing outwardly to men's senses, and proclaiin 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 Bertramus, lib.deCorpore et Sang. Blood of the Lord. Part. I.

Dom. Part. prim. It is clear that the bread and Claret quia panis ille vinumq the wine are figuratively the body figuratè Christi corpus et sanguis and blood of Christ. According existit, Secundum creaturarum to the substance of the creature, substantiam, quod fuerunt ante they remain after the consecra consecrationem, hoc et postea tion what they were before the consistunt. consecration.

Extruct from Berengarius' Con

fession, an. 1058, in a Roman Council under Pope Nicolas 2.

In Gratian on Consecration,

distinct. 2, c. 42.

Apud Gratianum de Consecr.

Dist. 2, c. 42.

I Berengarius, &c., agree with

Ego Berengarius, &c., con

the holy and apostolical see of sentio sanctæ Romanæ et apos Rome, and profess with my

tolicæ sedi, et ore ac corde promouth and heart that I hold that fiteor, de sacramentis Dominicæ faith respecting the sacraments niensæ, eam fidem me tenere, of the Lord's table, which our quam Dominus et venerabilis Lord and venerable father Pope Papa Nicolaus, et hæc s. synoNicolas and this holy council have dus, auctoritate evangelica et delivered to me and have con apostolica tenendam tradidit mihifirmed to me to hold by their que firmavit; scilicet panem et evangelical and apostolical autho vinum quæ in altari ponuntur, rity; namely, that the bread and

post consecrationein non solunwine, which are placed on the modo sacramentum, symbolum, altar, after consecration are not sive figuram, sed etiam verum only the sacrament, symbol or corpus et sanguinem Domini figure, but also the true body and

nostri Jesu Christi esse, et senblood of our Lord Jesus Christ, sualiter non solùm sacramento, and are sensibly not only in a sed veritate, mapibus sacerdotum sacrament, but in truth, handled, tractari, frangi, et fidelium denand broken by the bands of the tibus alteri. priests, and crushed by the teeth of the faithful.

Pope Innocent 3. * Fourth Council

of Lateran. Labbeus and Cossarte, tom. II, p. 147. (Printed at Paris, 1671.)

P. Inn. 3. Concil. Laler. 4.

Labbai et Coss. tom. 11, p. 147. (Parisis, 1671.)

On the Catholic Faith.

1. De Föde Catholicâ.

The universal church of the Una vero est fidelium univer. faithful is one, out of which no

salis ecclesia, extra quam nemo one whatever is saved. In which omninò salvatur. Iu qua idem the same Jesus Christ is both ipse sacerdos et sacrificium Jesus the priest and the sacrifice, whose Christus; cujus corpus et sanbody and blood are truly con- guis in sacramento altaris sub tained in the sacrament of the speciebus panis et vini veraciter altar under the forms of the bread continentur; transubstantiatis, and wine, being transubstantiated, pane in corpus, et vino in santhe bread into the body, and the guinem, potestate divinâ. wine into the blood, by divine power.

• In which council there were 412 In quâ (synodo) fuerunt episcopi 412, bishops, 71 primates and metropolitans, primates et metropolitani 71, abbates et and more than 800 abbots and priors, priores ultra octingentos. Lubbæus.

S.

3. ** But if the temporal lord,

Si vero dominus when required and admonished temporalis requisitus et monitus by the church, shall neglect to ab ecclesiâ, terram suam purgare purge it of this heretical impu- neglexerit ab hâc hæreticâ fædirity, let him be bouud with the tate, per metropolitanum et cætechain of excommunication by ros provinciales episcopos excomthe metropolitan and other pro- municationis vinculo innodetur. vincial bishops. And if he shall Et si satisfacere contempserit neglect to make satisfaction infra annum, ut extunc ipse vaswithin the year, from that time sallos ab ejus fidelitate denunlet him* declare his vassals to be ciat absolutos, et terram exponat absolved from fealty to him, and catholicis exponendam, qui eam set forth his lands to be offered externiinatis hæreticis sine ulla to catholics, who shall possess contradictione possideant, et in it and hold it in purity of faith fidei puritate conservent. • without dispute, when the heretics

catholici verd, qui are exterminated

crucis assumto charactere ad But let those catho- hæreticorum exterminium se aclics, who taking up the cross have cinxerint, illa gaudeant indularmed themselves for the exter- gentiâ, illoq sancto privilegio mination of the heretics, enjoy sint muniti, quod accedentibus in the same indulgence and be fur terræ sanctæ subsidium concedinished with the same holy privi- tur. lege, which is granted to those who go to the aid of the holy land.

20.

20. We decree that in all churches Statuimus ut in cunctis ecclethe chrism and the eucharist shall siis chrisma et eucharistia sub be carefully locked up, lest a

fideli.custodia clavibus adhibitis sacrilegious hand be extended to conserventur, nè possit ad illa them, to perpetrate any horrible intemeraria manus extendi, ad or wicked practices.

aliqua borribilia vel nefaria exercenda.

21. On making Confession.

21. De Confessione facienda. Let every believer of either Omnis utrưsque sexus fidelis, sex, after he has arrived at years postquam ad annos discretionis of discretion, confess his sins pervenerit, omnia sua solus pecalone at least once a year to his cata confiteatur fideliter, saltem own priest, and endeavour to the semel in anno, proprio sacerdoti, best of his power to perform the et injunctam sibi pænitentiam

* i. e, the metropolitan.

penance prescribed to him, re studeat pro viribus adimplere, ceiving reverently at Easter at

suscipiens reverenter ad minus least the sacrament of the Eucha in pascha eucharistiæ sacramenrist; unless perchance by the tum, nisi forte de consilio proprii advice of his priest he shall deem sacerdotis, ob aliquam rationabiit right to abstain from receiving lem causam ad tempus ejus perit for a time. If he do not do ceptione duxerit abstinendum : this, let him during his lifetime alioquin et vivens ab ingressu be prevented entering the church, ecclesiæ arceatur, et moriens and at his death be deprived of a Christiana careat sepultura. Christian burial.

Catechism of the Council of Trent. Catechismus ex Decreto Concilii (Printed at Venice, 1582.) Tridentini ad Parochos. Pius

5. Pont. Mar. Jussu editus. (Venetiis. apud Aldun. 1582.)

On the Sacrament of Orders.

De Sacram. Ordinis.

Since the bishops and priests Cum episcopi et sacerdotes are, as it were, God's interpreters tanquam Dei interpretes, et inand messengers, who in his name ternuncii quidam sint, qui ejus teach men the divine law and the nomine divinam legem et vitæ precepts of life, and represent the

præcepta homines edocent, et ipperson of God upon earth, it is sius Dei personam in terris geevident that no greater office than runt; perspicuum est eam esse theirs can be imagined. Where- illorum functionem, quâ nulla mafore they are justly called not only jor excogitari possit. Quare meangels, but gods, because they ritd non solum angeli, sed Dii etipossess among us the strength and

am, quod Dei immortalis vim, et power of the immortal God. For

numen apud nos teneant, appelalthough at all times they enjoyed lantur. Quamvis autem omni the highest dignity, yet the priests tempore summam dignitatem obof the New Testament far exceed tinuerint, tamen Novi Testamenti the rest in honour. For the power sacerdotes cæteris omnibus hoas well of making and offering the nore longe antecellunt. Potestas body and blood of our Lord as of enim tum corpus et sanguinem remitting sins, which is conferred Domini nostri conficiendi et ofupon them, exceeds human rea

ferendi, tum peccata remittendi, son and intelligence, nor can any, quæ illis collata est,humanam quothing equal to it, or like it, be que rationem atque intelligentiam found upon earth.

superat; nedum ei aliquid par et simile in terris inveniri queat.

The Roman Missal printed at Missale Romanum, Dublinii, ty

Dublin, by Patrick Wogan, pis Patritii Wogan, cum Suwith the permission and ap periorum permissu et approproval of the Superiors, an. batione, 1795. Dom. 1795.

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If the consecrated host disap Si hostia consecrata dispareat, pears, either by some accident, vel casu aliquo, ut vento, aut mias by the wind, or by a miracle, raculo, vel aliquo animali accepor if it be taken by any animal, ta, et nequeat repereri, tum altera and cannot be found, tben let an

consecretur. other be consecrated..

On the Defects of Intention.

De Defectu Intentionis. If any one does not intend to

Si quis non intendit conficere, consecrate, but only to act de

sed delusoriè aliquid agere. Item si ceitfully. Also if any hosts remain on the altar through for: aliquæ hostiæ ex oblivione rema.

neant in altari, vel aliqua pars vigetfulness, or if any part of the ni, vel aliqua hostia lateat, cùnı wine or any host is concealed,

non intendeat consecrare visi quas and he only intends to conse

videt. Item si quis habeat ante crate what he sees.

Also if any

se undecim hostias et intendat priest has before him eleven hosts,

consecrare solùm decem, non deand only intends to consecrate terminans quas decem intendit, in ten, not deciding which ten he

bis casibus non consecrat, quia intends to consecrate, in these

requiritur intentio. cases he does not consecrate, because intention is necessary.

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

occurrentibus.

If the priest vomits the eu Si sacerdos evomat eucharisticharist, if the accidents appear am, si species integræ appareant, entire, let them be reverently reverenter sumentur, nisi nausea taken, if there be not a nausea, fiat; tunc enim species consecraIn that case let the consecrated tæ cautè separentur, et aliquo elements be cautiously separated, loco sacro reponantur, donec corand placed in some sacred spot, ruinpantur, et postea in sacra

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