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bishops, but elders in age, in any community ; and that, therefore, the priest is not the only proper minister of extreme unction ; let him be accursed.

Canon IV. Si quis dixerit, presbyteros Ecclesiæ, quos beatus Jacobus adducendos esse ad infirmum inungendum hortatur, non esse sacerdotes ab episcopo ordinatos, sed ætate seniores in quavis communitate ; ob idque proprium extremæ unctionis ministrum non esse solum sacerdotem; anathema sit.--Conc. xiv, 815—826. SESSION XXI., A.D. 1562.



CHAPTER I.That the Laity, and the Clergy who are

not celebrating, are not bound by Divine Right to Communion under both kinds.

The holy Synod, taught by the Holy Spirit, which is the Spirit of wisdom and understanding, the Spirit of counsel and piety, and following the judgment and custom of the Church itself, declares and teaches that the laity, and the clergy who do not celebrate, are not bound by any divine command to receive the sacrament of the Eucharist under both kinds. Nor can it by any means be doubted with a sound faith, but that the communion of either kind is sufficient

Caput I.–Laicos, et Clericos, non conficientes, non astringi Jure

Divino ad Communionem sub utraque specie. Itaque sancta ipsa Synodus, a Spiritu Sancto, qui spiritus est sapientiæ, et intellectus, spiritus consilii, et pietatis, edocta, atque ipsius Ecclesiæ judicium, et consuetudinem secuta, declarat, ac docet, nullo divino præcepto laicos, et clericos, non conficientes, obligari ad Eucharistiæ Sacramentum sub utraque specie sumendum, neque ullo pacto salva fide, dubitari posse, quin illis alterius speciei communio ad salutem sufficiat; nam etsi Christus Do

for their salvation. For although the Lord Christ at His last Supper, instituted and delivered to his apostles this venerable sacrament in the species of bread and wine, yet that institution and delivery do not aim at this, that all the faithful of Christ be bound by the Lord's decree to receive both kinds ; nor is it rightly inferred from his discourse, in the sixth chapter of St. John, that communion in both kinds was instituted by the Lord, however it may be understood according to the various interpretations of the holy fathers and doctors. For He who said, “Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you;” said also, “If any man eat of this bread, he shall live for ever.” And He who said, “He that eateth my flesh and drinketh my blood, hath everlasting life;" said also, “ The bread which I will give is my flesh for the life of the world.” Lastly, He who said, “He that

minus in ultima cæna venerabile hoc sacramentum in panis et vini speciebus instituit, et Apostolis tradidit ; non tamen illa institutio et traditio eo tendunt, ut omnes Christi fideles statuto Domini ad utramque speciem accipiendam astringantur, sed neque ex sermone illo, apud Joannem sexto, recte colligitur, utriusque speciei communionem a Domino præceptam esse, utcumque juxta varias sanctorum Patrum et doctorum interpretationes intelligatur : namque qui dixit, “Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis :" dixit quoque, “Si quis manducaverit ex hoc pane, vivet in æternum.” Et qui dixit, “Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam :" dixit etiam, “ Panis, quem ego dabo, caro mea est pro mundi vita.”

eateth my flesh and drinketh my blood, dwelleth in me and I in him ;" said nevertheless, “He that eateth of this bread shall live for ever.”

Et denique qui dixit, “Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in illo :" dixit nihilominus, “Qui manducat hunc paneni, vivet in æternum.”

CHAPTER II.The Power of the Church in the Ad

ministration of the Eucharist.

It declares, moreover, that the Church has always had the power, saving the substance of the sacraments, to appoint and alter in the administration of them, those things which, according to the difference of circumstances, of time, and of place, she might judge expedient for the advantage of the receivers, or the veneration of the sacraments themselves. Which also the Apostle seemed, not obscurely, to intimate, when he said, “ Let a man so account of us, as of the ministers of Christ, and stewards of

Caput II.--Ecclesiæ Potestas circa Dispensationem Sacramenti

Eucharistia. Præterea declarat, hanc potestatem perpetuo in Ecclesia fuisse, ut in sacramentorum dispensatione, salva illorum substantia, ea statueret, vel mutaret, quæ suscipientium utilitati, seu ipsorum sacramentorum venerationi, pro rerum, temporum, et locorum varietate, magis expedire judicaret. Id autem Apostolus non obscure visus est innuisse, cum ait : “Sic nos existimet homo, ut ministros Christi, et dispensatores mysteriorum Dei:” atque the mysteries of God ;” and it is plain that he himself used this power, as well in other matters, as in this very sacrament, when, after appointing certain things concerning its use, he said, “The rest will I set in order, when I come.” Wherefore the holy Mother Church, recognizing this power in the administration of the sacraments, although the use of both kinds was not uncommon from the beginning of the Christian religion, yet in process of time that custom being very extensively altered, and she being moved with grave and just reasons, has approved this custom of communicating under one kind, and has appointed it to be accounted as a law, which it is not lawful to blame, or to alter according to choice, without the authority of the Church itself.

ipsum quidem hac potestate usum esse satis constat, cum in multis aliis, tum in hoc ipso sacramento, cum, ordinatis nonnullis circa ejus usum, “Cetera,” inquit, “cum venero, disponam.” Quare agnoscens sancta mater Ecclesia hanc suam in administratione sacramentorum auctoritatem, licet ab initio Christianæ religionis non infrequens utriusque speciei usus fuisset : tamen progressu temporis, latissime jam mutata illa consuetudine, gravibus et justis causis adducta, hanc consuetudinem sub altera specie communicandi approbavit, et pro lege habendam decrevit : quam reprobare, aut sine ipsius Ecclesiæ auctoritate pro libito mutare, non licet.

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