CHAPTER VIII. Of the Use of this admirable Sacra

ment.

But as concerns the use of this holy sacrament, our Fathers have rightly and wisely distinguished three manners of receiving it. For they taught that some only received it sacramentally, as sinners; some only spiritually, those namely who, in desire eating the heavenly bread set forth, perceive its fruit and usefulness by means of the faith which worketh by love; and a third sort who receive it at once both sacramentally and spiritually: these are they who so examine and instruct themselves beforehand, that they approach the divine table arrayed in the marriage garment. But in the sacramental acceptance the custom of the Church of God always has been, that the laity should receive communion from the priests, but that the priests who celebrate should communicate one another: which custom ought

Caput VIII.-De Usu admirabilis hujus Sacramenti.

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 cœlestem 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. In sacramentali autem sumptione semper in Ecclesia Dei mos fuit, ut laici a sacerdotibus communionem acciperent, sacerdotes autem celebrantes seipsos

rightly and deservedly to be retained as though descending from apostolic tradition. But lastly, the holy Synod with parental affection admonishes, exhorts, asks, and entreats, by the bowels of the mercy of our God, that all and each who are counted in the Christian name, may now at length agree and unite in this sign of unity, in this chain of love, in this symbol of concord; and that, being mindful of the great majesty, and of the exceeding love of Jesus Christ, our Lord, who gave His beloved soul as the price of our salvation, and His flesh for us to eat, may believe and venerate these holy mysteries of His body and His blood, with such constancy and firmness of faith, with such devotion of mind, such piety and worship, that they may be able frequently to receive that supersubstantial bread, and may have that life of the soul, and perpetual soundness of mind, by the comfort and support of which they may

communicarent: qui mos, tamquam ex traditione apostolica descendens, jure ac merito retineri debet. Demum vero 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 charitatis, in hoc concordiæ symbolo, jam tandem aliquando conveniant et concordent; memoresque tantæ majestatis, et tam eximii amoris Jesu 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

be able, after the misery of this toilsome journey, to arrive at the heavenly country, there to eat, without any covering, that same angels' food, which now they eat under the sacred veil.

But since it is not enough to assert the truth, unless errors be exposed and refuted, it has pleased the holy Synod to subjoin these canons, that all having already acknowledged the Catholic doctrine, may understand what heresies ought to be shunned and avoided by them.

peregrinationis itinere ad cœlestem patriam pervenire valeant, eumdem panem angelorum quem modo sub sacris velaminibus edunt, absque ullo velamine manducaturi.

Quoniam autem non est satis veritatem dicere, nisi et detegantur et refellantur errores, placuit sanctæ Synodo hos canones subjungere, ut omnes, jam agnita Catholica doctrina, intelligant quoque, quæ ab illis hæreses caveri vitarique debeant.

OF THE HOLY SACRAMENT OF THE EUCHARIST.

CANON I.

If any shall deny, that in the sacrament of the most holy Eucharist, there is contained truly, really, and substantially, the body and blood, together with

Canon I.

Si quis negaverit, in sanctissimæ Eucharistiæ sacramento contineri vere, realiter, et substantialiter, corpus et sanguinem, una

the soul and divinity of our Lord Jesus Christ, and so whole Christ; but shall say that He is only in it in sign, or figure, or power; let him be accursed.

cum anima, et divinitate Domini nostri Jesu Christi, ac proinde totum Christum; sed dixerit, tantummodo esse in eo, ut in signo, vel figura, aut virtute; anathema sit.

CANON II.

If any shall say, that in the holy sacrament of the Eucharist there remains the substance of bread and wine, together with the body and blood of our Lord Jesus Christ; and shall deny that wonderful and remarkable conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, while only the appearance of bread and wine remain; which conversion the Catholic Church most aptly styles Transubstantiation; let him be accursed.

Canon II.

Si quis dixerit, in sacrosancto Eucharistiæ sacramento remanere substantiam panis, et vini, una cum corpore et sanguine Domini nostri Jesu Christi; negaveritque mirabilem illam, et singularem conversionem totius substantiæ panis in corpus, et totius substantiæ vini in sanguinem, manentibus dumtaxat speciebus panis, et vini; quam quidem conversionem Catholica Ecclesia aptissime Transubstantiationem appellat; anathema sit.

CANON III.

If any shall deny, that whole Christ is contained in the venerable sacrament of the Eucharist, under each appearance, and, when they are divided, under every particle of each appearance; let him be accursed.

Canon III.

Si quis negaverit, in venerabili sacramento Eucharistiæ sub unaquaque specie, et sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri; anathema sit.

CANON IV.

If any shall say, that, after consecration, in the admirable sacrament of the Eucharist, there is not the body and blood of our Lord Jesus Christ, but only for use, while it is taken, but not before, nor after; and that in the host, or consecrated particles, which are reserved, or remain after communion, there does not remain the true body of the Lord; let him be accursed.

Canon IV.

Si quis dixerit, peracta consecratione, in admirabili Eucharistiæ sacramento non esse corpus et sanguinem Domini nostri Jesu Christi, sed tantum in usu, dum sumitur, non autem ante, vel post; et in hostiis, seu particulis consecratis, quæ post communionem reservantur, vel supersunt, non remanere verum corpus Domini; anathema sit.