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ever been persuaded,' and this holy Synod declares it anew, that by the consecration of the bread and wine, a conversion takes place 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 the holy Catholic Church suitably and properly calls transubstantiation.

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 transubstantiatio est appellata.

CHAPTER V.-Of the Worship and Veneration to be

paid to this most holy Sacrament.

There remains then no room to doubt but that all Christ's faithful people should pay to this most holy sacrament in their veneration, the worship of latria, which is due to the true God, according to the custom which the Catholic Church has always received : nor is it, therefore, the less to be adored, because it

Caput V.-De Cultu et Veneratione huic sanctissimo Sacramento

exhibenda. 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

was instituted by the Lord Christ, that it might be received: for we believe Him the same God to be present in it, of whom when the eternal Father brought Him into the world He said, “Let all the angels of God worship Him,” whom the Magi adored falling down before Him, whom lastly the Scripture witnesseth to have been worshipped by the apostles in Galilee.

Moreover, the holy Synod declares, that the Church of God has very piously and religiously introduced the custom, that in every year, on some special feast day, this illustrious and venerable sacrament should be celebrated with particular veneration and solemnity, and that it should be carried about in procession, in a reverend and honourable manner, through the highways and public places : for it is very meet that certain holy days should be appointed, when all Christians, by some especial and remarkable token,

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.

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 solemnitate celebraretur, utque in processionibus reverenter et honorifice illud per vias et loca publica circumferretur: æquissimum est enim, sacros aliquos statutos esse dies, cum Christiani omnes, singulari ac rara quadam significatione, gratos et memores testentur animos erga may signify their gratitude and remembrance towards their common Lord and Redeemer, for such an inexpressible and actually divine benefit, by which the victory and triumph of His death is represented. And so, indeed, it is right to celebrate the triumph of truth over falsehood and heresy, that its adversaries, at sight of such splendour, and such joy of the whole Church, may either waste away through feebleness, or being ashamed and confounded, 'may at some time repent.

communem Dominum et Redemptorem, pro tam ineffabili et plane divino beneficio, quo mortis ejus victoria et triumphus repræsentatur. Ac (atque) 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.

CHAPTER VI.-Of reserving the Sacrament of the

holy Eucharist, and carrying it to the Sick.

The custom of reserving the holy Eucharist in the holy place is so ancient, that even the age of the Nicene Council recognized it. Moreover, the custom of carrying the holy Eucharist to the sick, and of

Caput VI.-De asservando sacræ Eucharistiæ Sacramento, et

ad Infirmos deferendo. 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 carefully preserving it in the churches for this purpose, is not only in union with the highest equity and reason, but also is found enjoined in many councils, and has been most anciently observed by the Catholic Church. Wherefore the holy synod decrees that this wholesome and necessary custom be by all means retained.

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. Quare sancta hæc Synodus retinendum omnino salutarem hunc et necessarium morem statuit.

CHAPTER VII.—Of the Preparation which is to be

made that a Man may worthily partake of the Holy Eucharist.

If it is not fitting that any one should approach to the other sacred functions, except in a holy manner; certainly, in proportion as a man has found out the holiness and divine nature of this holy sacrament, he ought the more diligently to beware that he do not approach to partake of it without great reverence

Caput VII.De Præparatione, quæ adhibenda est, ut digne quis

sacram Eucharistiam percipiat. . Sinon decet ad sacras ullas functiones quempiam accedere, nisi sancte; certe, quo magis sanctitas et divinitas cælestis hujus sacramenti viro Christiano comperta est, eo diligentius cavere ille debct, ne absque magna reverentia et sanctitate ad id perand holiness; especially when we read those fearful words of the Apostle, “Whoso eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the Lord's body.” Wherefore any one desirous to communicate has need to remember his precept, “Let a man examine himself.” But the custom of the Church declares such examination to be necessary, that no one who is conscious of mortal sin, however contrite he may seem to bimself, ought to approach to the holy Eucharist, without sacramental confession first had; which this holy Synod has decreed to be perpetually observed by all Christians, even by those priests on whom it is officially incumbent to celebrate the service; provided only there be no want of a confessor. But if, through urgent necessity, a priest shall celebrate without previous confession, let him confess as soon as possible.

cipiendum 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 se ipsum homo." Ecclesiastica autem consuetudo declarat, eam probationem necessariam esse, ut nullus sibi conscius peccati mortalis, quantumvis sibi contritus videatur, absque præmissa sacramentali confessione, ad sacram Eucharistiam accedere debeat; quod a Christianis omnibus, etiam ab iis sacerdotibus 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.

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