795、让我们举例说明这一点。谁看不出那些在巴比伦的人寻求并探究如何确认这一巨大虚假：圣餐中的饼和酒应当分开，饼是给平信徒的，酒是给神职人员的？仅仅阅读特伦托会议上所颁布并由教皇诏书批准的坚振圣事，就可以看出这一点，内容如下：一经祝圣，耶稣基督的真身体和真血，连同祂的灵魂和神性，就真实、实在且体质性地包含在饼和酒中，凭这些话的力量，祂的身体临在于饼的形式或表象之下，祂的血临在于酒的形式或表象之下；不过，身体本身临在于酒的形式或表象之下，血临在于饼的形式或表象之下，灵魂临在于这两者之下，凭的是属世联系和伴随的力量，主基督的各个部分由此彼此结合，祂的神性则因与其身体和灵魂的令人赞叹的位格合一(而临在)；包含在每一种形式之下的与包含在两者之下的一样多(译注：天主教教义认为，领受饼或酒的任一部分即等同于领受完整的基督)；全部而完整的基督临在于饼的形式或表象之下，并临在于这个形式或表象的每个部分之下，完整的基督也临在于酒的形式或表象及其各个部分之下。此外，这水必须与酒混和。这些是他们的原话；连他们自己都承认，这些话违背主话语的力量。凡具有正常判断力的人，谁看不出，此处真理本身被他们的推理颠倒了，变成了虚假？而正直的人只会从心里憎恶这些推理。但这是为什么呢？难道只是为了他们称之为赎罪祭的至圣至纯、里面只有神圣之物的弥撒？他们通过弥撒将神圣注入人们的身体感官，同时将黑夜注入信仰和属灵生命的一切事物，而这是为了他们可以在幽暗中获得统治和利益。这不也是为了植入关于他们事工的观念，让人们以为他们的事工充满主，主在它们里面，为了避免他们感到疲累，就为他们准备了酒，为了防止他们喝醉，酒里必须掺水吗？
795. But let us illustrate this with an example: Who cannot see that people caught up in Roman Catholicism have inquired into and investigated ways to enable them to establish this egregious falsity, that the bread and wine in the Eucharist should be divided, with the bread given to the laity and the wine to the clergy? This can be seen from simply reading the confirmation put together at the Council of Trent and established by papal bull, which says the following:
...that immediately after the consecration the true body and the true blood (of Jesus Christ), together with His soul and Divinity, are contained truly, really and substantially under the form of bread and wine, the body under the form of bread and the blood under the form of wine, by virtue of the words; but the very same body under the form of wine and the same blood under the form of bread and the soul under both, by virtue of that natural connection and concomitance whereby the parts of Christ the Lord are mutually united; and the Divinity on account of its admirable hypostatic union with His body and soul. That as much is contained under either form as under both. And that the whole of Christ is entirely present under the form of bread and under every part of that form, and the whole also under the form of wine and all its parts. 1
Moreover, that water is to be mixed with the wine. 2
These are their very words, which they themselves confess to be contrary to the import of the Lord's words.
Who possessing sound judgment does not see that real truths are there turned upside down and converted into falsities by their reasonings, which the upright in heart cannot but abominate?
Why is this? Is it not solely for the sake of their masses, which they call propitiatory sacrifices, most holy and pure, with nothing but what is holy in them - masses by which they inspire a sense of holiness in people's bodily senses, and at the same time the darkness of night in everything having to do with faith and spiritual life - and this in order to achieve in that darkness dominion and material gain, and to implant the idea of their ministers as being full of the Lord, and having the Lord in them. And to keep themselves from wearying, they take the wine, and so as not to become inebriated, they mix it with water.
Footnotes:
1. The Council of Trent, Session XIII, October 11, 1551: Chapter III: The Excellence of the Most Holy Eucharist over the Other Sacraments.
2. The Council of Trent, Session XXII, September 17, 1562: Chapter VII: The Mixture of Water with Wine in the Offering of the Chalice.
795. But let this be illustrated by an example. Who cannot see that those who are in Babylon have searched after and examined how they can confirm this enormous untruth, that the bread and the wine in the Eucharist should be divided, so that the bread may be given to the laity and the wine to the clergy? This can be seen from merely reading the confirmation enacted in the Council of Trent and ratified by a bull, which reads thus:
That Immediately after the consecration the very Body of Jesus Christ and the very Blood, together with His Soul and Divinity, are really and substantially contained under the form (species) of bread and wine; the Body under the form of bread and the Blood under the form of wine, BY VIRTUE OF THE WORDS; but the Body itself under the form of wine, and the Blood under the form of bread, and the soul under each, by virtue of the natural connection and concomitance whereby the parts of Christ the Lord are joined together; and the Divinity on account of that admirable hypostatic union with the body and soul; and that as much is contained under either form as under each; and that Christ whole and entire is manifest under the form of bread, and under each h)art of that form, and the whole also is manifest under the form of wine and its parts. Also that water should be mixed wills the wine.
These are their very words; and they themselves confess that they are contrary to the force of the Lord's words. Who being of sound judgment does not see there truths inverted and turned into untruths by reasonings, which the upright in heart can only abominate? But why is this? Is it not solely for the sake of the masses which they call propitiatory sacrifices, most holy, pure, with nothing but what is holy in them, by which they would infuse sanctity into the bodily senses of men, and at the same time night into all things of faith and spiritual life, and this for the purpose of dominating and making gain in a dense darkness? Is it not also so that there may be the idea concerning the ministers, that they are full of the Lord, and that the Lord is in them? And so that lest they should be fatigued the wine is for them, and lest they be inebriated there is water in the wine?
795. But this shall be illustrated by an example. Who cannot see that they who are in Babylon, have searched after and investigated how they could confirm this enormous falsity, that the bread and wine in the Eucharist should be divided, that the bread should be given to the laity and the wine to the clergy. This may be seen from merely reading the confirmation decreed in the Council of Trent, and established by a bull, which reads thus:
That immediately after consecration the true body and the true blood of Jesus Christ, together with His soul and Divinity, are truly, really, and substantially contained in the bread and wine, His body under the appearance of bread, and His blood under the appearance of wine, from the force of the words; but the body itself under the appearance of wine, and the blood under the appearance of bread, and the soul under both by the force of the natural connection and concomitance, whereby the parts of the Lord Christ are united to each other, and His Divinity by reason of that admirable hypostatic union with the body and soul; and that just as much is contained under each kind as under both; and that the whole and entire Christ exists under the appearance of bread, and under every part of that appearance, and the whole also under the appearance of wine, and the parts thereof. Also that water is to be mixed with the wine.
These are their very words, and that these words are contrary to the force of the Lord's words they themselves confess. Who that is of sound judgment does not here see truths themselves inverted, and changed into falsities by reasonings which the upright in heart cannot but abominate? But to what end is all this? Is it not solely for the sake of masses, which they call propitiatory sacrifices, most holy, pure, and in them nothing but what is holy, through which they infuse sanctity into the bodily senses of men, and at the same time night into all things of faith and spiritual life, and this to the end that in the midst of thick darkness, they may have dominion and gain? And also to cherish the idea concerning the ministers that they are full of the Lord, and that the Lord is in them. And that lest they should be fatigued the wine is for them, and to prevent inebriation, that water must be in the wine?
795. Sed illustretur hoc per exemplum. Quis non videre potest, quod illi qui in Babylone sunt, inquisiverint et scrutati sint, quomodo possent confirmare hoc enorme falsum, quod Panis et Vinum in Eucharistia divideretur, ut daretur Laicis Panis et Clericis Vinum. Hoc videri potest ex lecta solum Confirmatione in Concilio Tridentino facta, et per Bullam constabilita, quae talis est:
"Quod statim post consecrationem, verum Jesu Christi Corpus, et verus Sanguis, sub Panis et Vini specie, una cum Ipsius Anima et Divinitate, vere, realiter et substantialiter contineatur, Corpus sub specie Panis, et Sanguis sub specie Vini, ex vi Verborum: at ipsum Corpus sub specie Vini, et Sanguis sub specie Panis, ac Anima sub utraque, vi naturalis connexionis et concomitantiae qua partes Domini Christi inter se copulantur, et Divinitas propter admirabilem illam cum Corpore et Anima hypostaticam unionem; et quod tantundem sub altera specie atque sub utraque contineatur; ac quod totus et integer Christus sub Panis specie, et sub quavis istius speciei parte, ac totus etiam sub Vini specie et hujus partibus existat." Tum "quod aqua vino miscenda."
Haec sunt ipsa illorum verba, quae quod sint contra vim verborum Domini, ipsi fatentur. Quis qui in judicio sano est, non videt ibi ipsa Vera inversa, et conversa in falsa per ratiocinia, quae recti corde non possunt non abominari. Sed cur hoc; annon solum propter Missas, quas vocant Sacrificia propitiatoria, sanctissima, pura, et non nisi sanctum in illis, per quas infunderent sensibus corporeis hominum sanctitatem, et simul noctem in omnibus fidei et vitae spiritualis, et haec propter causam ut in caligine dominentur et lucrentur: tum ut de Ministris sit idea, quod pleni sint Domino, et Dominus in illis; ut et ne defatigentur, sit illis vinum, et ne inebrientur, sit aqua in vino.