Christ met with his disciples for a Last Supper.基督见了他的弟子们为最后的晚餐。 After solemn ritual acts he spoke of the bread as his body and the wine as his blood of the new Covenant.经过庄严的祭祀行为，他也谈到了这个面包，因为他的身体和葡萄酒，因为他的血液中的新的盟约。 In the earliest written account, that of Saint Paul to the Corinthians, and in Luke, it is recorded that the disciples were instructed to continue the rite in remembrance of their Lord's death.在最早的书面帐户，也就是圣保罗向哥林多前书，并在路加，这是记录在案的门徒们被指示继续祭悼念他们的主的死因。
Interpretations of the meaning of the Eucharist vary.表述的含义圣体圣事而异。 Some Christian writers of the 2d century held that the Eucharist consists of two realities, an earthly and a heavenly. In the Middle Ages, the doctrine of transubstantiation was developed; it has remained the official doctrine of the Roman Catholic church.有些基督徒作家的二维世纪认为，圣体圣事的连续两个现实，一个人间和天堂， 在中世纪时代，中庸陷于变体说是发达国家，它至今仍是官方学说的罗马天主教会。
According to this position, the substance, or inner reality, of the bread and wine are changed into the substance of the body and blood of Christ, but the accidents, or external qualities known through the senses (color, weight, taste), remain unchanged. 根据这一立场，物质，或内在现实，面包和酒都变成了物质的身体和血液基督的，但事故，或外在的素质已知透过感官（颜色，重量，口味） ，依然不变。
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Protestant positions range from the Lutheran view of consubstantiation, which holds that Christ is present along with the unchanged reality of the bread and wine, to the symbolic interpretation of the Eucharist as a simple memorial of Christ's death (per Zwingli). 新教职位从路德的看法consubstantiation ，认为基督是目前随不变的现实，面包和酒，以象征性的解释，圣体圣事视为一个简单的纪念基督的死亡（每zwingli ） 。
[from Charles W Ranson] [由查尔斯瓦特ranson ]
Bibliography
参考书目
WR Crockett,
Eucharist (1989); GD Kilpatrick, The Eucharist in Bible and Liturgy (1984); JM
Powers, Eucharistic Theology (1967).西铁， Crockett ，圣体圣事（ 1989年）
;钆基尔帕特里克，圣体圣事在圣经和教会礼仪（ 1984年） ; jm权力，圣体圣事的神学（ 1967 ） 。
Transubstantiation, in Christian theology, is the dogma that in the Eucharist the bread and wine to be administered become, upon consecration, the actual body and blood of Jesus Christ, even though the external manifestations of the bread and wine - shape, color, flavor, and odor - remain.陷于变体说，在基督教神学，是教条，在圣体面包和葡萄酒将成为经管后， consecration ，实际的身体与血的耶稣基督，尽管外部表现形式的面包和酒-形状，颜色，味道和气味-仍然存在。 It is thus opposed to other doctrines, such as the Lutheran doctrine that the body and blood of Christ coexist in and with the bread and wine, which remain unchanged.因此，它是反对其他学说，如路德学说认为，人体和血液基督的并存，以及与面包和酒，保持不变。
The term transubstantiation was adopted into the phraseology of the church in 1215, when it was employed by the Fourth Lateran Council.任期陷于变体说，是通过进入言词上的教堂在12时15分，当它是受雇于第四lateran会。 The dogma was reconfirmed (1551) by the Council of Trent, as follows: "If any one shall say that, in the most 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 singular conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, the species of bread and wine alone remaining, which conversion the Catholic Church most fittingly calls Transubstantiation, let him be anathema" (Session 13, Canon 2).该教条被确认（ 1551 ） ，由理事会遄，内容如下： "如果任何人不得说，在最神圣的圣体圣体中，都存在着物质的面包和酒，加上身体和血液我们的主耶稣基督;并应否认美妙和奇异的转化，整个物质的面包进入身体，以及整个物质的酒，进入血液循环，其中的物种，面包和葡萄酒，仅剩下的，而转换天主教教会最恰当来电陷于变体说，让他被诅咒" （ 13届会议上，佳能2 ） 。
In his encyclical Mysterium Fidei (Mystery of Faith, 1965), Pope Paul VI restated the traditional teaching to correct the views of some modern Roman Catholic theologians that the change consists merely in a new religious finality ("transfinalization") or significance ("transignification"), resulting in either case in little more than a symbolic divine presence.在他的通谕神秘信（神秘的信仰， 1965年） ，保禄六世重申了传统教学以正确的意见，又不乏现代的罗马天主教神学家认为，改变选区只在一个新的宗教终局（ " transfinalization " ）或意义（ " transignification " ） ，因而在这两种情况下，在略多于一个象征性的神的存在。
Transubstantiation is a doctrine not only of the Roman Catholic church but also of the Orthodox church.陷于变体说是一个学说不仅对罗马天主教教会，而且对东正教。 At the Synod of Jerusalem (1672), the doctrine was confirmed as essential to the faith of the entire Orthodox church.在主教的耶路撒冷（ 1672 ） ，这个学说被确认为必要的信念，整个东正教。 The dogma was repudiated by the Church of England.该教条被推翻，由英国教会。
The reference in this phrase is to the presence of Christ in the sacrament of Holy Communion.提到的这句话，是向在场的基督在圣洁的共融。 In the more general sense it is not objectionable, for all Christians can agree that Christ is really present by the Holy Spirit when they gather in his name.在更广泛的意义上讲，它是不会令人反感的，为所有基督信徒，可同意基督是真的，目前由圣灵时，他们聚集在他的名字。 Theologically, however, the word "real" indicates a particular form or understanding of the presence in terms of realist philosophy. theologically ，不过， "真正的" ，表明某种特定形式或理解的存在而言，现实主义哲学。 On this view, the so-called substance of Christ's body is a reality apart from its "accidents" or specific physical manifestations.按照这种观点，即所谓的物质的基督身体的是一种现实，除了它的"意外"或具体实物表现形式。 It is this substance which is supposed to be present in or under the accidents of bread and wine, and in replacement of (or, as Luther would say, in conjunction with) their own substance.正是这种物质，它应该是存在于下或意外的面包和酒，并在更换（或者，正如路德会说，要结合） ，他们自己的物质。 There is, however, no scriptural basis for this interpretation, and in Reformation theology it is rejected and replaced by a more biblical conception of the presence.有，但是，没有圣经依据这一解释，并在改革神学，它是拒绝了，取而代之的是一个更加圣经观存在。
GW
Bromiley毛重罗米立
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Consubstantiation is a teaching used to explain the Christian experience and conviction that Christ is truly present with his people in their celebration of the Eucharist. consubstantiation是一个教学可用来解释基督徒的经验和信念，即基督是真正的，目前与他的人民在他们庆祝圣体圣事。 Consubstantiation was developed in the Lutheran wing of the Protestant Reformation during the 16th century. The idea appears in Martin Luther's own writings; the word itself was first employed by his younger contemporary, Melanchthon. consubstantiation开发路德翼新教改革，在16世纪。 构思出现在马丁路德的自己的著作;一词本身是首次受聘于他的年轻当代，梅兰希顿。
Consubstantiation rests on the same philosophical assumptions as the medieval doctrine of transubstantiation, which it opposed. consubstantiation落在同一的哲学假设作为中世纪学说陷于变体说，它反对的。 Both doctrines depend on Aristotle's teaching that matter consists of accidents, which can be perceived by the senses, and substance, which the mind grasps and which constitutes essential reality.这两个学说依赖于亚里士多德的教学此事组成的意外，可以预见，由理智，物质，精神抓手，并构成了必不可少的现实。 Both agree that, in the Eucharist, the accidents of the bread and wine remain unchanged.双方均同意，在圣体中，意外的面包和葡萄酒保持不变。 Unlike the doctrine of transubstantiation, however, that of consubstantiation asserts that the substance of the bread and wine is also unchanged, the ubiquitous body of Christ coexisting "in, with, and under" the substance of the bread, and the blood of Christ in, with, and under the wine, by the power of the Word of God.不像学说陷于变体说，不过，这对consubstantiation断言，该物质的面包和酒也不变，无处不在基督的身体共存" ，并根据"物质的面包，以及血液基督教会， ，而根据酒，由电力的上帝的话。
Luther illustrated consubstantiation by the analogy of iron put into fire: Iron and fire are united in red-hot iron; yet the two substances remain unchanged.路德说明consubstantiation所比喻的铁投入消防：铁与火，是美国在红铁水，但两种物质保持不变。
Charles P. Price查尔斯页价格
Transubstantiation is the theory accepted by Rome as a dogma in 1215, in an attempt to explain the statements of Christ: "This is my body" and "This is my blood" (Mark 14:22, 24) as applied to the bread and wine of the Lord's Supper.陷于变体说是理论接受罗马城内，作为教条，在12时15分，在试图解释报表基督说： "这是我的身体" ， "这是我的血" （马克14时22分， 24 ）适用于面包和葡萄酒的主的晚餐。 It is insisted that the "is" must be taken with the strictest literalism.这是坚持说"是"必须采取最严格的literalism 。 But to our senses the bread and wine seem to remain exactly as they were even when consecrated.但我们很理智，面包和葡萄酒似乎完全相同，因为他们即使consecrated 。 There is no perceptible miracle of transformation.有没有感觉到奇迹的转型。 The explanation is found in terms of a distinction between the socalled substance (or true reality) and the accidents (the specific, perceptible characteristics).有关的解释是，发现无论在区分所谓的物质（即真正的现实）和意外（具体，可感知特性） 。 The latter remain, but the former, ie, the substance of bread and wine, is changed into that of the body and blood of Christ.后者依然存在，但前者，即物质的面包和酒，是改变成表示，在该机构和血液里的喊声。 This carries with it many serious consequences.这一带有许多严重的后果。
If Christ is substantially present, it is natural that the elements should be adored.如果基督是大幅出席，这是很自然的要素应该崇拜。 It can also be claimed that he is received by all who communicate, whether rightly to salvation or wrongly to perdition.它也可以声称他是受到大家欢迎的人沟通，是否正确，以救赎或错坠入万劫不复之地。 There also arises the idea of a propitiatory immolation of Christ for the temporal penalties of sin, with all the associated scandals of private masses.也有因构思一个propitiatory自焚的基督为颞惩罚罪恶的，所有与此有关的丑闻私人群众。 The weaknesses of the theory are obvious.弱点理论是显而易见的。 It is not scriptural.这不是圣经。 On sharper analysis it does not even explain the dominical statements.对锐利的分析，它甚至不解释dominical报表。 It contradicts the true biblical account of Christ's presence.它违背了圣经的真实帐户基督的存在。 It has no secure patristic backing.它没有任何安全教父后盾。 It stands or falls with a particular philosophical understanding.它还是属于一个特定的哲学理解。 It destroys the true nature of a sacrament.它破坏了真正性质从楼上掉了。 And it certainly perverts its proper use and gives rise to dangerous superstitions inimical to evangelical faith.它当然变态的正确使用方法并产生危险的迷信，不利于福音派信仰。
GW Bromiley毛重罗米立
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
J Calvin,
Institutes 4.18; T Cranmer, The True and Catholic Doctrine of the Lord's Supper;
N Dimock, Doctrine of the Lord's Supper; TWH Griffith, The Principles of
Theology, j卡尔文学院4.18和t克兰默，真正的和天主教教义的主的晚餐氮dimock
，中庸主的晚餐;东华格里菲斯，原则神学
In this article we shall consider:在这篇文章中，我们应考虑：
the fact of the Real Presence, which is, indeed, the central dogma;实际上，真正存在的，这主要是因为事实上，中央教条;
the several allied dogmas grouped about it, namely:几个专职教条归类一下，即：
Totality of Presence,总体性的存在，
Transubstantiation,陷于变体说，
Permanence of Presence and the Adorableness of the Eucharist;持久性的存在和adorableness的圣体圣事;
the speculations of reason, so far as speculative investigation regarding the august mystery under its various aspects is permissible, and so far as it is desirable to illumine it by the light of philosophy.该揣测的原因，至今为止，作为投机性的调查就八月谜下，其各方面的，是允许的，而且直至目前为止，因为这是可取去照亮它由轻的哲学。
I. THE REAL PRESENCE AS A FACT一，真正的存在是一个事实
According to the teaching of theology a revealed fact can be proved solely by recurrence to the sources of faith, viz.根据教学的神学启示事实可以证明完全是由复发的根源信念，即。 Scripture and Tradition, with which is also bound up the infallible magisterium of the Church.经文和传统，其中也必然加快犯错magisterium的教会。
A. Proof from Scripture答：证明从经文
This may be adduced both from the words of promise (John 6:26 sqq.) and, especially, from the words of Institution as recorded in the Synoptics and St. Paul (1 Corinthians 11:23 sqq.).这可能是引证无论从字的诺言（约翰6时26 sqq ） ，特别是从字的机构作为记录在synoptics和圣保罗（哥林多前书11时23 sqq ） 。
The words of promise (John 6)字的诺言（约翰6 ）
By the miracles of the loaves and fishes and the walking upon the waters, on the previous day, Christ not only prepared His hearers for the sublime discourse containing the promise of the Eucharist, but also proved to them that He possessed, as Almighty God-man, a power superior to and independent of the laws of nature, and could, therefore, provide such a supernatural food, none other, in fact, than His own Flesh and Blood.由奇迹的面包和鱼和散步后，水域，就在前一天，基督不仅编写了他的hearers为崇高话语载有承诺的圣体圣事，但也证明他们说，他拥有的，因为全能的上帝-对于男性来说，权力凌驾和独立的自然规律，并可能，因此，提供这样一个超自然的食物，没有其他，事实上，比他自己的亲骨肉。 This discourse was delivered at Capharnaum (John 6:26-72), and is divided into two distinct parts, about the relation of which Catholic exegetes vary in opinion.这一话语被发表在capharnaum （约翰福音6:26-72 ） ，并分成两个不同的部分，大约有关系，其中天主教exegetes各有不同的看法。 Nothing hinders our interpreting the first part [John 6:26-48 (51)] metaphorically and understanding by "bread of heaven" Christ Himself as the object of faith, to be received in a figurative sense as a spiritual food by the mouth of faith.什么阻碍了我们解读第一部分[约翰6:26-48 （ 51 ） ]比喻和了解， "面包的天堂， "基督自己为对象的信念，将收到的一个形象化的责任感，作为精神食品的嘴信仰。 Such a figurative explanation of the second part of the discourse (John 6:52-72), however, is not only unusual but absolutely impossible, as even Protestant exegetes (Delitzsch, Kostlin, Keil, Kahnis, and others) readily concede.这种形象化的解释，第二部分的话语（约翰福音6:52-72 ） ，但是，不仅是不同寻常的，但绝不是不可能的，因为即使是新教exegetes （ delitzsch ， kostlin ， Keil公司， kahnis ，及其他）轻易让步的。 First of all the whole structure of the discourse of promise demands a literal interpretation of the words: "eat the flesh of the Son of man, and drink his blood".首先对整个架构的话语承诺要求的字面解释的话： "吃了肉的人子，并喝他的血" 。 For Christ mentions a threefold food in His address, the manna of the past (John 6:31, 32, 49,, 59), the heavenly bread of the present (John 6:32 sq.), and the Bread of Life of the future (John 6:27, 52).为基督提到了三倍，食物在他的讲话中，甘露的过去（约翰6时31分， 32 ， 49 ， 59岁） ，在天上的面包的本（约翰6时32平方） ，以及面包的生活未来（约翰6时27分， 52 ） 。 Corresponding to the three kinds of food and the three periods, there are as many dispensers - Moses dispensing the manna, the Father nourishing man's faith in the Son of God made flesh, finally Christ giving His own-Flesh and Blood.相对应的三种食物和三个时期，有多达掌柜-摩西配甘露，父亲养人的信仰上帝的儿子取得了肉体，最后基督让他自己的血肉和血液。 Although the manna, a type of the Eucharist, was indeed eaten with the mouth, it could not, being a transitory food, ward off death.虽然甘露，一类的圣体圣事，确实是吃与口耳相传，它不能作为一个过渡性的食物，抵御死亡。 The second food, that offered by the Heavenly Father, is the bread of heaven, which He dispenses hic et nunc to the Jews for their spiritual nourishment, inasmuch as by reason of the Incarnation He holds up His Son to them as the object of their faith.第二食物，所给予的天父，是面包的天堂，而他免除这里等很快向犹太人为自己的精神食粮，因为理由的化身，他拥有了自己的儿子，以他们为对象的其信仰。 If, however, the third kind of food, which Christ Himself promises to give only at a future time, is a new refection, differing from the last-named food of faith, it can be none other than His true Flesh and Blood, to be really eaten and drunk in Holy Communion.但是，如果第三类食品，其中基督自己的诺言，让只有在将来某个时间，是一个新的refection ，不同的，从最后命名为食物的信念，它可以莫过于他的真实血肉，以真的吃和酒后在圣餐。 This is why Christ was so ready to use the realistic expression "to chew" (John 6:54, 56, 58: trogein) when speaking of this, His Bread of Life, in addition to the phrase, "to eat" (John 6:51, 53: phagein).这就是为什么基督被这么愿意用现实的表达"来啃" （约翰6时54分， 56 ， 58 ： trogein ）时，谈到这一点，他的面包的生活，除了这句话， "吃" （约翰福音6时51分， 53 ： phagein ） 。 Cardinal Bellarmine (De Euchar., I, 3), moreover, calls attention to the fact, and rightly so, that if in Christ's mind the manna was a figure of the Eucharist, the latter must have been something more than merely blessed bread, as otherwise the prototype would not substantially excel the type.红衣主教bellarmine （德奥伊夏尔。来说，我和3 ） ，此外，呼吁注意这样一个事实，这样做是正确的，即如果在基督内的记甘露是一个数字的圣体圣事，而后者必须是被一些更不仅仅是有福了面包，否则，原型不会大幅超越型。 The same holds true of the other figures of the Eucharist, as the bread and wine offered by Melchisedech, the loaves of proposition (panes propositionis), the paschal lamb.同样如此，其他数字的圣体圣事，因为面包和葡萄酒所提供的melchisedech ，面包的命题（小版张propositionis ） ，逾越节的羔羊。 The impossibility of a figurative interpretation is brought home more forcibly by an analysis of the following text: "Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh and drinketh my blood, hath everlasting life: and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed" (John 6:54-56).不可能一个形象化的诠释，是带回家更强行通过分析以下文字： "除非你吃的肉人子，并喝他的血液中，你不能有生命在你，他说， eateth我的肉体和drinketh我的血液，祂所永恒的生命：我会提高他在最后一天，因为我的肉是肉实在：我的血是酒后确实" （约翰福音6:54-56 ） 。 It is true that even among the Semites, and in Scripture itself, the phrase, "to eat some one's flesh", has a figurative meaning, namely, "to persecute, to bitterly hate some one".这是事实即使在闪米特人，并在经文本身，短语， "吃饭，有的一个人的肉" ，有一个形象化的含义，即"来迫害，痛恨某些之一" 。 If, then, the words of Jesus are to be taken figuratively, it would appear that Christ had promised to His enemies eternal life and a glorious resurrection in recompense for the injuries and persecutions directed against Him.如果，那么，换句话说耶稣的是将要采取的形象，这样看来，基督已承诺为他的敌人，永恒的生命和光荣的复活赔偿，为受伤和迫害，是针对他。 The other phrase, "to drink some one's blood", in Scripture, especially, has no other figurative meaning than that of dire chastisement (cf. Isaiah 49:26; Apocalypse 16:6); but, in the present text, this interpretation is just as impossible here as in the phrase, "to eat some one's flesh".另一句， "喝自己的血" ，在经文中，特别是，没有别的比喻的含义比可怕的责罚（参见以赛亚书49:26 ;启示16时06分） ，但在目前的文本中，这个释义正如美国不可能在这里，因为在这句话， "吃了一些自己的肉" 。 Consequently, eating and drinking are to be understood of the actual partaking of Christ in person, hence literally.因此，大吃大喝，是可以理解的实际partaking基督的人，因此，从字面上来看。
This interpretation agrees perfectly with the conduct of the hearers and the attitude of Christ regarding their doubts and objections.这个解释完全同意与进行了hearers和基督的处世态度对于他们的疑虑和反对。 Again, the murmuring of the Jews is the clearest evidence that they had understood the preceding words of Jesus literally (John 6:53).再次，傅修海的犹太人是最清楚的证据表明，他们已经了解了前面的耶稣从字面上来看（约翰6时53分） 。 Yet far from repudiating this construction as a gross misunderstanding, Christ repeated them in a most solemn manner, in John (6:54 sqq.).然而，到目前为止，从批判，这方面的建设作为一个总的误解，基督重复他们在一个最隆重的方式，在约翰（ 6时54 sqq ） 。 In consequence, many of His Disciples were scandalized and said: "This saying is hard, and who can hear it?"因此，他的许多弟子被scandalized并说： "这句话是肯努力，谁可以听到这种说法" ？ (John 6:61); but instead of retracting what He had said, Christ rather reproached them for their want of faith, by alluding to His sublimer origin and His future Ascension into heaven. （约翰福音6:61 ） ，而不是收回他所说的，基督，而不是责备他们，为他们想的信念，暗指他sublimer原产地和他的未来升腾到天堂。 And without further ado He allowed these Disciples to go their way (John 6:62 sqq.).并没有进一步的ADO的，他让这些弟子，以自行其是（约翰6:62 sqq ） 。 Finally He turned to His twelve Apostles with the question: "Will you also go away?最后他转身对他的十二使徒同一个问题： "你还走吗？
Then Peter stepped forth and with humble faith replied: "Lord, to whom shall we go? thou hast the words of eternal life. And we have believed and have known, that thou art the Christ, the Son of God" (John 6:68 sqq.).然后彼得加强了与谦虚真诚地回答道： "上帝，给谁，我们向何处去？祢关于永生的话，而且我们相信，有众所周知的，这祢基督，是神的儿子" （约翰福音6 ： 68 sqq ） 。 The entire scene of the discourse and murmurings against it proves that the Zwinglian and Anglican interpretation of the passage, "It is the spirit that quickeneth", etc., in the sense of a glossing over or retractation, is wholly inadmissible.整个现场的话语和murmurings反对它证明了zwinglian和英国圣公会的诠释通过， "这是精神quickeneth "等，在感觉到一个粉饰或收回讲话，是完全不可接受的。 For in spite of these words the Disciples severed their connection with Jesus, while the Twelve accepted with simple faith a mystery which as yet they did not understand.为，尽管这些话门徒切断他们涉嫌与耶稣，而12个地接受了简单的信念是一个谜，其中作为，但他们不明白。 Nor did Christ say: "My flesh is spirit", ie to be understood in a figurative sense, but: "My words are spirit and life".也没有基督说： "我的肉体是精神" ，即应理解在一个形象化的常识，但说： "我的话是精神和生命" 。 There are two views regarding the sense in which this text is to be interpreted.有两种观点，就感觉在这个文本加以解释。 Many of the Fathers declare that the true Flesh of Jesus (sarx) is not to be understood as separated from His Divinity (spiritus), and hence not in a cannibalistic sense, but as belonging entirely to the supernatural economy.许多父亲申报的真实血肉的耶稣（扎尔克斯） ，是不是可以理解为脱离他的神性（ spiritus ） ，因此，不能在吃常识，但属于完全超自然的经济体系。 The second and more scientific explanation asserts that in the Scriptural opposition of "flesh and blood" to "spirit", the former always signifies carnal-mindedness, the latter mental perception illumined by faith, so that it was the intention of Jesus in this passage to give prominence to the fact that the sublime mystery of the Eucharist can be grasped in the light of supernatural faith alone, whereas it cannot be understood by the carnal-minded, who are weighed down under the burden of sin.第二个，也是更科学的解释说，在圣经反对的"血肉" ，以"精神" ，前者总是意味肉欲的态度，但后者的心理认知照亮信念，使该条例的原意，耶稣在这段话要凸显一个事实，即崇高而神秘的圣体圣事的，可以把握的，根据超自然信仰单，而它不能被理解，由肉欲志同道合的人，拖累下，负担罪恶的。 Under such circumstances it is not to be wondered at that the Fathers and several Ecumenical councils (Ephesus, 431; Nicæa, 787) adopted the literal sense of the words, though it was not dogmatically defined (cf. Council of Trent, Sess. XXI, c. i).在这种情况下，这是不容质疑时表示，父亲和几个合一议会（伸出手， 431名; nicæa ， 787 ）通过字面意义上的，换言之，尽管它不是教条的定义（参见理事会遄， sess第二十一，长一） 。 If it be true that a few Catholic theologians (as Cajetan, Ruardus Tapper, Johann Hessel, and the elder Jansenius) preferred the figurative interpretation, it was merely for controversial reasons, because in their perplexity they imagined that otherwise the claims of the Hussite and Protestant Utraquists for the partaking of the Chalice by the laity could not be answered by argument from Scripture.如果属实，这几个天主教神学家（如cajetan ， ruardus tapper ，约翰黑塞尔，和老jansenius ）倾向于形象化解释，它仅仅是为具争议性的原因，因为在他们的困惑，他们想到，否则索赔的胡斯派和新教utraquists为partaking的chalice由俗人不能回答的说法，从经文。 (Cf. Patrizi, "De Christo pane vitæ", Rome, 1851; Schmitt, "Die Verheissung der Eucharistie bei den Vütern", 2 vols., Würzburg, 1900-03.) （参见柏德， "德christo窗格vitæ " ，罗马， 1851年;施密特， "死verheissung明镜eucharistie鼻书斋vütern " ， 2卷，维尔茨堡， 1900年至1903年） 。
The words of Institution话机构
The Church's Magna Charta, however, are the words of Institution, "This is my body - this is my blood", whose literal meaning she has uninterruptedly adhered to from the earliest times.教堂的大宪章，但是，是的话，机构， "这是我的身体-这是我的血" ，其字面意思，她不断坚持从最早的时候。 The Real Presence is evinced, positively, by showing the necessity of the literal sense of these words, and negatively, by refuting the figurative interpretations.真正的存在是明证，积极，所显示的必要性字面意义上的这些话，是负面的，由批驳形象化表述。 As regards the first, the very existence of four distinct narratives of the Last Supper, divided usually into the Petrine (Matthew 26:26 sqq.; Mark 14:22 sqq.) and the double Pauline accounts (Luke 22:19 sq.; 1 Corinthians 11:24 sq.), favors the literal interpretation.至于第一，极存在四个显着叙述了最后的晚餐，通常划分到petrine （马太26:26 sqq ;马克来自sqq ） ，并双倍宝莲帐户（卢克22时19平方;哥林多前书11:24平方） ，人情案的字面解释。 In spite of their striking unanimity as regards essentials, the Petrine account is simpler and clearer, whereas Pauline is richer in additional details and more involved in its citation of the words that refer to the Chalice.尽管其在醒目一致至于必需品， petrine帐户是简单和清晰，而宝莲是丰富，提供更多的细节和更多地参与其引用的话是指以chalice 。 It is but natural and justifiable to expect that, when four different narrators in different countries and at different times relate the words of Institution to different circles of readers, the occurrence of an unusual figure of speech, as, for instance, that bread is a sign of Christ's Body, would, somewhere or other, betray itself, either in the difference of word-setting, or in the unequivocal expression of the meaning really intended, or at least in the addition of some such mark as: "He spoke, however, of the sign of His Body."它只不过是自然和合理的期待，当4个不同的叙述者，在不同国家和在不同时期涉及的话院校不同圈子的读者，出现一个不寻常的人物的讲话，因为，例如，面包，是一个签署的基督身体，将某处或其他，出卖本身，无论是在差异构词设定，或在毫不含糊地表达意思真的打算，或者说至少在另外一些诸如标注为： "他在发言中提出，然而，在标志他的身体" 。 But nowhere do we discover the slightest ground for a figurative interpretation.但行不通，我们发现有丝毫的，为建立一个形象化的诠释。 If, then, natural, literal interpretation were false, the Scriptural record alone would have to be considered as the cause of a pernicious error in faith and of the grievous crime of rendering Divine homage to bread (artolatria) - a supposition little in harmony with the character of the four Sacred Writers or with the inspiration of the Sacred Text.如果，那么，自然，从字面上解释是假的，圣经记录单将被视为事业的一个恶毒的错误信念和对他人犯罪的渲染神来祭祀面包（ artolatria ） -假设小和谐性格的四个神圣的作家，或与灵感的神圣文本。 Moreover, we must not omit the important circumstance, that one of the four narrators has interpreted his own account literally.此外，我们绝不能省略重要的情况下，其中的4个讲解员的解释，他自己的帐户从字面上来看。 This is St. Paul (1 Corinthians 11:27 sq.), who, in the most vigorous language, brands the unworthy recipient as "guilty of body and of the blood of the Lord".这是圣保罗（ 1哥林多前书11:27平方） ，因为他们在最严厉的语言，品牌卑微的收件人为"有罪的身体和血液中的主" 。 There can be no question of a grievous offense against Christ Himself unless we suppose that the true Body and the true Blood of Christ are really present in the Eucharist.不可能有任何的问题，严重妨害基督本人除非我们再假设真实身体和真实的鲜血，基督是真的，目前在圣体圣事。 Further, if we attend only to the words themselves their natural sense is so forceful and clear that Luther wrote to the Christians of Strasburg in 1524: "I am caught, I cannot escape, the text is too forcible" (De Wette, II, 577).进一步，如果我们参加，只是向自己的话，他们自然的感觉是如此有力且明确表示，路德写信给基督徒的strasburg在1524年时说： "我被捕的，我也不能幸免，该文本是太强迫" （德wette ，二， 577 ） 。 The necessity of the natural sense is not based upon the absurd assumption that Christ could not in general have resorted to use of figures, but upon the evident requirement of the case, which demand that He did not, in a matter of such paramount importance, have recourse to meaningless and deceptive metaphors.有必要的自然常识，是不是基于荒唐的假设基督不能在一般诉诸使用的数字，但经自明规定的情况下，其中的需求，他不，在短短的这种至高无上的重要性，求助于无意义性和欺骗性的隐喻。 For figures enhance the clearness of speech only when the figurative meaning is obvious, either from the nature of the case (eg from a reference to a statue of Lincoln, by saying: "This is Lincoln") or from the usages of common parlance (eg in the case of this synecdoche: "This glass is wine"), Now, neither from the nature of the case nor in common parlance is bread an apt or possible symbol of the human body.数字提高晴空的讲话只有当形象化的意义是显而易见的，无论是从案件的性质（例如，从一个参考一雕像，林肯说： "这完全是林肯" ） ，还是从用法常见用语（例如，在案件提喻本说： "这杯子是酒" ） ，现在，无论是从案件的性质，也没有共同的用语是面包的论题，或可能出现的象征人体。 Were one to say of a piece of bread: "This is Napoleon", he would not be using a figure, but uttering nonsense.其中一个说的一块面包说： "这是拿破仑" ，他不会用一个数字，但讳莫如深，简直是一派胡言。 There is but one means of rendering a symbol improperly so called clear and intelligible, namely, by, conventionally settling beforehand what it is to signify, as, for instance, if one were to say: "Let us imagine these two pieces of bread before us to be Socrates and Plato".有的只是一个手段，使一个象征不当所谓明确和理解，即通过，常规解决事前究竟是什么标志，因为，举例来说，如果一个人说： "让我们想象这两块面包才我们要为苏格拉底和柏拉图的" 。 Christ, however, instead of informing His Apostles that he intended to use such a figure, told them rather the contrary in the discourse containing the promise: "the bread that I will give, is my flesh, for the life of the world" (John 6:52), Such language, of course, could be used only by a God-man; so that belief in the Real Presence necessarily presupposes belief in the true Divinity of Christ, The foregoing rules would of themselves establish the natural meaning with certainty, even if the words of Institution, "This is my body - this is my blood", stood alone, But in the original text corpus (body) and sanguis (blood) are followed by significant appositional additions, the Body being designated as "given for you" and the Blood as "shed for you [many]"; hence the Body given to the Apostles was the self same Body that was crucified on Good Friday, and the Chalice drunk by them, the self same Blood that was shed on the Cross for our sins, Therefore the above-mentioned appositional phrases directly exclude every possibility of a figurative interpretation.基督的，不过，不是告诉他的门徒说，他打算利用这样一个数字，告诉他们，而不是相反，在话语含有许诺说： "面包，我会给予，是我的肉体，为生活的世界" （约翰6时52分） ，如语言，当然可以只用了一个神人，所以这种信念，在现实存在一定的先决条件的信念，在真正的基督的神，前述规则，将自己建立的自然与意义确定性，即使字的机构， "这是我的身体-这是我的血" ，孤家寡人，而且在原来的文本语料库（机构）和血（血） ，其次是显着的a ppositional增补时，身体被指定为"给你" ，以及血液作为"大棚为你[许多] " ，因此，身体向使徒是自我同一机构，被钉在十字架上周五良好，并chalice喝醉了，由他们来说，自我相同的血缘，这是大棚在十字架上为我们的罪，因此，上面提到的appositional短语直接排除一切可能性，一个形象化的诠释。
We reach the same conclusion from a consideration of the concomitant circumstances, taking into account both the hearers and the Institutor, Those who heard the words of Institution were not learned Rationalists, possessed of the critical equipment that would enable them, as philologists and logicians, to analyze an obscure and mysterious phraseology; they were simple, uneducated fishermen, from the ordinary ranks of the people, who with childlike naïveté hung upon the words of their Master and with deep faith accepted whatever He proposed to them, This childlike disposition had to be reckoned with by Christ, particularly on the eve of His Passion and Death, when He made His last will and testament and spoke as a dying father to His deeply afflicted children.我们得出同样的结论，从审议该并存的情况下，考虑到既hearers和institutor ，那些听到的话院校均没有学会理性，具备了最关键的设备，这将使它们，因为语文学家和logicians ，分析一个晦涩和神秘的说法，他们被简单的，没有受过教育的渔民，从普通级别的人，与一个小孩子naïveté后，洪的话来说自己的主人，并与笃信接受的，无论他建议对他们来说，这一个小孩子处置不得不不可忽视的，由基督的，尤其是对即将到来的，他的激情和死亡，当他取得了他的最后遗嘱，并作了发言，作为一个垂死的父亲，他深感困扰的儿童。 In such a moment of awful solemnity, the only appropriate mode of speech would be one which, stripped of unintelligible figures, made use of words corresponding exactly to the meaning to be conveyed.在这样一个时刻，可怕的严肃性，唯一适当的方式演讲会是其中一项，剥夺了不知所云的数字，用字相应的完全一致，因此该意思转达。 It must be remembered, also, that Christ as omniscient God-man, must have foreseen the shameful error into which He would have led His Apostles and His Church by adopting an unheard-of metaphor; for the Church down to the present day appeals to the words of Christ in her teaching and practice.我们必须紧记，同时，以基督为无所不知神人，就必须有预见可耻的误差成，其中，他将带领他的门徒和他的教会所采取的一项奇闻的隐喻;对于教会下降至现今的呼吁有关基督的话，在她的教学与实践结合起来。 If then she practices idolatry by the adoration of mere bread and wine, this crime must be laid to the charge of the God-man Himself.如果当时她的做法偶像崇拜所崇拜的仅仅是面包和酒，这种犯罪，要重点向负责神人自己。 Besides this, Christ intended to institute the Eucharist as a most holy sacrament, to be solemnly celebrated in the Church even to the end of time.此外，基督打算研究所圣体圣事的一个最神圣的圣事，要隆重庆祝了，在教会甚至到了最后的时间。 But the content and the constituent parts of a sacrament had to be stated with such clearness of terminology as to exclude categorically every error in liturgy and worship.但其内容和组成部分，从楼上掉了，以说明这种清晰的术语，以排除断然每误差在礼拜仪式和礼拜。 As may be gathered from the words of consecration of the Chalice, Christ established the New Testament in His Blood, just as the Old Testament had been established in the typical blood of animals (cf. Exodus 24:8; Hebrews 9:11 sqq.).可能搜集到的话consecration的chalice ，基督建立了新的佐证了他的血液里，正如旧约已建立了典型的血动物（参见出埃及记24:8 ;希伯来9时11 sqq 。 ） 。 With the true instinct of justice, jurists prescribe that in all debatable points the words of a will must be taken in their natural, literal sense; for they are led by the correct conviction, that every testator of sound mind, in drawing up his last will and testament, is deeply concerned to have it done in language at once clear and unencumbered by meaningless metaphors.与真正的本能，司法，法学家明，在所有有争议的点字一个将要采取的，其自然风貌，字面意义，因为他们是由正确的信念，即每立遗嘱人的心智健全，政府在拟定他的过去遗嘱中，是深为关注，以它做的，在语言上一旦明确，不受无谓的隐喻。 Now, Christ, according to the literal purport of His testament, has left us as a precious legacy, not mere bread and wine, but His Body and Blood.现在，基督，按照字面旨趣他的遗嘱，给我们留下了一个宝贵的遗产，而不是单纯的面包和酒，但他的身体和血液。 Are we justified, then, in contradicting Him to His face and exclaiming: "No, this is not your Body, but mere bread, the sign of your Body!"我们是合理的，那么，在矛盾的，他以他的脸，并大叫： "不，这不是你的身体，但仅仅是面包，标志你的身体" ！
The refutation of the so-called Sacramentarians, a name given by Luther to those who opposed the Real Presence, evinces as clearly the impossibility of a figurative meaning.该驳斥了所谓sacramentarians ，这个名字赋予路德向那些反对的真实存在，证明作为显然是不可能的一个形象化的意义。 Once the manifest literal sense is abandoned, occasion is given to interminable controversies about the meaning of an enigma which Christ supposedly offered His followers for solution.一旦表现出字面意义上是被遗弃的，当时是考虑到无休止的争论，大约意思是一个谜，其中基督理应给予他的追随者解决之道。 There were no limits to the dispute in the sixteenth century, for at that time Christopher Rasperger wrote a whole book on some 200 different interpretations: "Ducentæ verborum, 'Hoc est corpus meum' interpretationes" (Ingolstadt, 1577).有没有限度，以争端，在16世纪，当时克里斯托弗rasperger写了一整本书对约200名不同的解释： " ducentæ verborum ， '专案预计参加语料库meum ' interpretationes " （ Ingolstadt中， 1577 ） 。 In this connection we must restrict ourselves to an examination of the most current and widely known distortions of the literal sense, which were the butt of Luther's bitter ridicule even as early as 1527.在这方面，我们必须限制自己，以考试的最电流和广为人知扭曲的字面意义上说，其中枪托路德的惨痛的嘲笑，甚至早在1527年。 The first group of interpreters, with Zwingli, discovers a figure in the copula est and renders it: "This signifies (est = significat) my Body".第一组的口译员，与zwingli ，发现一个数字，在Copula的预测，并使得它说： "这意味着（东岸= significat ）我的身体" 。 In proof of this interpretation, examples are quoted from scripture, as: "The seven kine are seven years" (Genesis 41:26) or: "Sara and Agar are the two covenants" (Galatians 4:24), Waiving the question whether the verb "to be" (esse, einai) of itself can ever be used as the "copula in a figurative relation" (Weiss) or express the "relation of identity in a metaphorical connection" (Heinrici), which most logicians deny, the fundamental principles of logic firmly establish this truth, that all propositions may be divided into two great categories, of which the first and most comprehensive denominates a thing as it is in itself (eg "Man is a rational being"), whereas the second designates a thing according as it is used as a sign of something else (eg, "This picture is my father").在证明这一点的解释，例如引述经文为： "七凯恩斯是七年" （创41:26 ） ，或者： "萨拉和琼脂是两个人权公约" （加拉太4时24分） ，免收问题是否动词" ，以" （本质， einai ）的本身都不能被利用为" Copula的一种形象化的关系" （魏斯）或表述"的关系，身份，在一个隐喻性联系" （海因里西） ，其中最logicians否认的，基本原则的逻辑，牢固树立了这个真理，即所有的主张，可分为两个大类，其中第一和最全面的denominates一件事情，因为这是在自己（如： "人是一种理性的" ） ，而第二指定事据，因为它是用来作为标志的东西，别人（例如， "这张照片是我爸爸" ） 。 To determine whether a speaker intends the second manner of expression, there are four criteria, whose joint concurrence alone will allow the verb "to be" to have the meaning of "signify".以确定是否议长打算第二个方式表达，有4个标准，其联合竞合，仅将允许动词" ，以"有所指的"标志" 。 Abstracting from the three criteria, mentioned above, which have reference either to the nature of the case, or to the usages of common parlance, or to some convention previously agreed upon, there remains a fourth and last of decisive significance, namely: when a complete substance is predicated of another complete substance, there can exist no logical relation of identity between them, but only the relation of similarity, inasmuch as the first is an image, sign, symbol, of the other.文摘从三个标准，如上所述，其中有借鉴，以案件的性质，或用法常见的用语，或者一些公约以前商定后，就仍然是一个第四和最后决定性的意义，即：当一个完整的物质前提是另一个完整的物质，就不可能存在任何逻辑关系，身份关系，但只有关系的相似性，因为第一次是一个图像，标志，符号，至于其他的。 Now this last-named criterion is inapplicable to the Scriptural examples brought forward by the Zwinglians, and especially so in regard to their interpretation of the words of Institution; for the words are not: "This bread is my Body", but indefinitely: "This is my Body".现在这个最后的命名标准，是适用于圣经的例子，提出了由zwinglians ，尤其是在涉及他们的解释的话，机构，为这些话并不是说： "这面包是我的身体" ，而是无限期地说： "这是我的身体" 。 In the history of the Zwinglian conception of the Lord's Supper, certain "sacramental expressions" (locutiones sacramentales) of the Sacred Text, regarded as parallelisms of the words of Institution, have attracted considerable attention.在历史上的zwinglian观主的晚餐，某些"圣意向书" （ locutiones sacramentales ）的神圣文本中，被视为并行的话院校，已引起相当大的注意。 The first is to be found in I Cor.首先是被发现在I肺心病。 10:4: "And the rock was [signified] Christ", Yet it is evident that, if the subject rock is taken in its material sense, the metaphor, according to the fourth criterion just mentioned, is as apparent as in the analogous phrase "Christ is the vine". 10时04分： "和岩石[标志着]基督" ，但很显然，假如受岩石所采取的是在物质意义上说，隐喻，根据第四项准则刚才所说，是由于明显的，因为在类似"基督是畏缩" 。 If, however, the word rock in this passage is stripped of all that is material, it may be understood in a spiritual sense, because the Apostle himself is speaking of that "spiritual rock" (petra spiritalis), which in the Person of the Word in an invisible manner ever accompanied the Israelites in their journeyings and supplied them with a spiritual fountain of waters.但是，如果这个词岩这段话是剥夺所有这是物质的，它可以被理解，在精神意义上的，因为使徒自己是讲"精神摇滚" （佩特拉spiritalis ） ，它在人的字在无形地永远伴随着以色列人在其journeyings ，并提供他们一种精神喷泉的水域。 According to this explanation the copula would here retain its meaning "to be".根据这一解释，本田将在这里保留它的意思是"能" 。 A nearer approach to a parallel with the words of Institution is found apparently in the so-called "sacramental expressions": "Hoc est pactum meum" (Genesis 17:10), and "est enim Phase Domini" (Exodus 12:11).较近期内方式，以同向平行的话，机构是发现显然是在所谓的"圣事表达" ： "专案预计参加合同meum " （创17:10 ） ，和"无害单一相多米尼" （出埃及记12时11分） 。 It is well known how Zwingli by a clever manipulation of the latter phrase succeeded in one day in winning over to his interpretation the entire Catholic population of Zurich.这是人所共知的，如何zwingli由一个聪明的操纵生硬成功地在一天中赢得超过他的解释，整个天主教人口的苏黎世。 And yet it is clear that no parallelism can be discerned between the aforesaid expressions and the words of Institution; no real parallelism, because there is question of entirely different matters.然而，很明显，没有排比可以分辨与上述表现形式和字的机构，没有真正的并行性，因为有问题，完全是两回事。 Not even a verbal parallelism can be pointed out, since in both texts of the Old Testament the subject is a ceremony (circumcision in the first case, and the rite of the paschal lamb in the second), while the predicate involves a mere abstraction (covenant, Passover of the Lord).甚至不是一个口头排比，可以指出的，因为在两种文本的旧约圣经的主题是一个仪式（包皮环切术，在第一种情况下，与祭的逾越节羔羊，在第二次） ，而上游涉及一个纯粹抽象（盟约，逾越节的主） 。 A more weighty consideration is this, that on closer investigation the copula est will be found to retain its proper meaning of "is" rather than "signifies".一个较具份量的考虑是，仔细调查了Copula的预测会被发现，以保持其适当"的涵义是" ，而不是"标志" 。 For just as the circumcision not only signified the nature or object of the Divine covenant, but really was such, so the rite of the Paschal lamb was really the Passover (Phase) or Pasch, instead of its mere representation.为正如包皮环切术，不仅标志着性质或对象的神圣盟约，但真的是这样的，因此，成年礼的逾越节羔羊，真的是逾越节（第一期） ，或pasch ，而不是仅仅代表。 It is true that in certain Anglican circles it was formerly the custom to appeal to the supposed poverty of the Aramaic tongue, which was spoken by Christ in the company of His Apostles; for it was maintained that no word could be found in this language corresponding to the concept "to signify".这是事实，在某些圣公会圈子，它的前身是风俗呼吁假定贫困的阿拉姆语母语，这是讲基督在该公司他的门徒，因为它仍是坚持认为，没有任何字眼可以找到这种语言对应该概念" ，以象征" 。 Yet, even prescinding from the fact that in the Aramaic tongue the copula est is usually omitted and that such an omission rather makes for its strict meaning of "to be", Cardinal Wiseman (Horæ Syriacæ, Rome, 1828, pp. 3-73) succeeded in producing no less than forty Syriac expressions conveying the meaning of "to signify" and thus effectually exploded the myth of the Semitic tongue's limited vocabulary.然而，即便prescinding从事实，即在阿拉姆语母语的Copula的预测通常是省略，并表示，这种疏忽，而使得其严格意义上的"必须" ，枢机怀斯曼（ horæ syriacæ ，罗马， 1828年，第3-73 ）成功地制造了不少于四十叙利亚文表情传达的意思" ，以象征" ，从而有效地爆炸了神话闪舌头有限的词汇。
A second group of Sacramentarians, with Œcolampadius, shifted the diligently sought-for metaphor to the concept contained in the predicate corpus, giving to the latter the sense of "signum corporis", so that the words of Institution were to be rendered: "This is a sign [symbol, image, type] of my Body".第二组sacramentarians ， œcolampadius ，转向孜孜以求为隐喻概念包含在始发语料库，给后者意义上的" Signum的corporis " ，所以说的话都是事业单位应使说： "这是一个标志[符号，图像，型]我的身体" 。 Essentially tallying with the Zwinglian interpretation, this new meaning is equally untenable.基本上清点与zwinglian解释，这个新的内涵，同样是站不住脚的。 In all the languages of the world the expression "my body" designates a person's natural body, not the mere sign or symbol of that body.在所有世界的语言表达， "我的身体" ，指定一个人的自然体，而不是仅仅标志或符号，即身体。 True it is that the Scriptural words "Body of Christ" not infrequently have the meaning of "Church", which is called the mystical Body of Christ, a figure easily and always discernible as such from the text or context (cf. Colossians 1:24).真正的，那就是圣经的话： "基督的身体" ，不偶尔有所指的"教会" ，这是所谓的神秘的基督的身体，这个数字容易，永远可以辨别的，因为这种从文本或背景（参见歌罗西书1 ： 24 ） 。 This mystical sense, however, is impossible in the words of Institution, for the simple reason that Christ did not give the Apostles His Church to eat, but His Body, and that "body and blood", by reason of their real and logical association, cannot be separated from one another, and hence are all the less susceptible of a figurative use.这个神秘的感觉，不过，是不可能在这个字的机构，原因很简单，即基督没有给他的使徒教会吃饭，但他的身体，并表示， "身体和鲜血" ，因为其实质和逻辑协会，不能分割，其中，因此都是不易一个形象化的使用。 The case would be different if the reading were: "This is the bread of my Body, the wine of my Blood".情况会有所不同，如果读的是： "这是面包的我的身体，酒，我的血" 。 In order to prove at least this much, that the contents of the Chalice are merely wine and, consequently, a mere sign of the Blood, Protestants have recourse to the text of St. Matthew, who relates that Christ, after the completion of the Last Supper, declared: "I will not drink from henceforth of this fruit of the vine [genimen vitis]" (Matthew 26:29).为了证明至少有这么多的，即内容的chalice只是葡萄酒，因此，仅仅签署的血液，新教徒诉诸文圣马太，他表示，基督，完成后，该最后的晚餐，宣布： "我不会喝酒，从今以后这个果实的藤蔓[ genimen葡萄] " （马太26:29 ） 。 It is to be noted that St. Luke (22:18 sqq.), who is chronologically more exact, places these words of Christ before his account of the Institution, and that the true Blood of Christ may with right still be called (consecrated) wine, on the one hand, because the Blood was partaken of after the manner in which wine is drunk and, on the other, because the Blood continues to exist under the outward appearances of the wine.这是值得注意的是圣路加（ 22时18分sqq ） ，他们是在时间上更确切的说，地方的这些基督的话之前，他的户口该机构的，并认为真正的血液基督的，可与权利仍然被称为（ consecrated ）美酒，一方面，因为血液是partaken后以何种方式在酒是喝醉了，另一方面，因为血液将继续存在下外观的酒。 In its multifarious wanderings from the old beaten path being consistently forced with the denial of Christ's Divinity to abandon faith in the Real Presence, also, modern criticism seeks to account for the text along other lines.在其五花八门的wanderings从因循守旧，不思进取，始终被强迫与否定基督的神性放弃信仰，在现实的存在，同时，现代批评旨在占文沿其他路线。 With utter arbitrariness, doubting whether the words of Institution originated from the mouth of Christ, it traces them to St. Paul as their author, in whose ardent soul something original supposedly mingled with his subjective reflections on the value attached to "Body" and on the "repetition of the Eucharistic banquet".以极大的随意性，怀疑的话院校源自口基督的，它的痕迹，他们在圣保罗，因为他们的作者，在他们殷切的灵魂，一些原来理应相互交融，其主观思考的价值，重视"身体"与对"重复的圣体圣事的宴会" 。 From this troubled fountain-head the words of Institution first found their way into the Gospel of St, Luke and then, by way of addition, were woven into the texts of St. Matthew and St. Mark.从这个多灾多难的喷泉头的话，机构先发现他们自己的方式来福音圣，卢克，然后透过另外，被编入文本的圣马修和圣马克。 It stands to reason that the latter assertion is nothing more than a wholly unwarrantable conjecture, which may be passed over as gratuitously as it was advanced.这是合乎道理的，后者断言完全是一个全unwarrantable猜想，这可能是通过以上为无偿，因为它是先进的。 It is, moreover, essentially untrue that the value attached to the Sacrifice and the repetition of the Lord's Supper are mere reflections of St. Paul, since Christ attached a sacrificial value to His Death (cf. Mark 10:45) and celebrated His Eucharistic Supper in connection with the Jewish Passover, which itself had to be repeated every year.而且，基本上是不真实的表示，价值附着在牺牲和重复主的晚餐，只是思考的圣保罗，因为基督是重视祭祀的价值在其死亡后（参见马克10:45 ） ，并庆祝他的圣体圣事晚饭涉嫌与犹太逾越节的，其本身就已经被反复年年 As regards the interpretation of the words of Institution, there are at present three modern explanations contending for supremacy - the symbolical, the parabolical, and the eschatological.至于一词的解释的机构，目前有三种现代的解释，争创优势-具有象征意义， p arabolical和e schatological。 According to the symbolical interpretation, corpus is supposed to designate the Church as the mystical Body and sanguis the New Testament.根据这项具有象征意义的诠释，语料库是指定教会了神秘的身体和血，新约圣经。 We have already rejected this last meaning as impossible.我们已经拒绝了这最后的涵义是不可能的。 For is it the Church that is eaten and the New Testament that is drunk?为的是它教会就是吃和新约圣经是喝醉了吗？ Did St. Paul brand the partaking of the Church and of the New Testament as a heinous offense committed against the Body and Blood of Christ?当时圣保禄品牌partaking的教会和新约圣经作为一个十恶不赦的罪，对人体和血液基督？ The case is not much better in regard to the parabolical interpretation, which would discern in the pouring out of the wine a mere parable of the shedding of the Blood on the Cross.案件并非好得多至于以parabolical解释，这将看出，在浇注出来的葡萄酒只占寓言卸下的血在十字架上。 This again is a purely arbitrary explanation, an invention, unsupported by any objective foundation.这又是一个纯粹的任意解释，一项发明，没有任何客观基础。 Then, too, it would follow from analogy, that the breaking of the bread was a parable of the slaying of Christ's Body, a meaning utterly inconceivable.届时，也将跟进，从比喻，即打破了面包的是一个寓言：杀害基督身体的意思，完全不可想象的。 Rising as it were out of a dense fog and laboring to take on a definite form, the incomplete eschatological explanation would make the Eucharist a mere anticipation of the future heavenly banquet.上升的，因为这都是出于一种迷雾和劳动承担一定的形式，不完整eschatological解释将使圣体圣事只是预期未来天朝宴会。 Supposing the truth of the Real Presence, this consideration might be open to discussion, inasmuch as the partaking of the Bread of Angels is really the foretaste of eternal beatitude and the anticipated transformation of earth into heaven.假设真理的真实存在，这样的考虑或许值得商榷，因为该partaking的面包天使真的是预示着永恒beatitude及预期转化成地球上的天堂。 But as implying mere symbolical anticipation of heaven and a meaningless manipulation of unconsecrated bread and wine the eschatological interpretation is diametrically opposed to the text and finds not the slightest support in the life and character of Christ.但由于暗示仅仅具有象征意义，预计到天堂和毫无意义的操纵unconsecrated面包和葡萄酒eschatological解释是截然相反的，以文字稿和认定，没有丝毫的支持，在生活和性格的喊声。
B. Proof from Tradition乙证明从传统
As for the cogency of the argument from tradition, this historical fact is of decided significance, namely, that the dogma of the Real Presence remained, properly speaking, unmolested down to the time of the heretic Berengarius of Tours (d. 1088), and so could claim even at that time the uninterrupted possession of ten centuries.对于中肯的说法，从传统，这一历史事实是决定意义，即这教条的真实存在，依然存在，妥善地说， unmolested回落到时间的邪教berengarius旅行团（四1088 ） ，所以可以声称即使在那个时候不间断地藏十几个世纪。 In the course of the dogma's history there arose in general three great Eucharistic controversies, the first of which, begun by Paschasius Radbertus, in the ninth century, scarcely extended beyond the limits of his audience and concerned itself solely with the philosophical question, whether the Eucharistic Body of Christ is identical with the natural Body He had in Palestine and now has in heaven.在这个过程中的教条的历史，因而产生了在一般三个伟大圣体圣事的争议，其中第一项，一开始paschasius拉得伯土，在第九世纪，几乎超出了限度，他的观众和关注纯粹的哲学问题，有否圣体圣事的基督的身体是一致的，与天然的身体，他在巴勒斯坦和现在已经在天上。 Such a numerical identity could well have been denied by Ratramnus, Rabanus Maurus, Ratherius, Lanfranc, and others, since even nowadays a true, though accidental, distinction between the sacramental and the natural condition of Christ's Body must be rigorously maintained.这样一个数值身份很可能已被剥夺，由ratramnus ，巴努毛如斯， ratherius ，朗弗朗，和其他人，因为即使现在一个真正的，虽然偶然的，区分圣事和自然条件的基督身体必须严格保持下去。 The first occasion for an official procedure on the part of the Church was offered when Berengarius of Tours, influenced by the writings of Scotus Eriugena (d. about 884), the first opponent of the Real Presence, rejected both the latter truth and that of Transubstantiation.第一次进行正式程序对部分教会开办的时候， berengarius的旅行团，受著作scotus eriugena （四约884 ） ，第一次对方的真实存在，否定了后两个真理，即陷于变体说。 He repaired, however, the public scandal he had given by a sincere retractation made in the presence of Pope Gregory VII at a synod held in Rome in 1079, and died reconciled to the Church.他修理，不过，公众的丑闻，他所给予的真诚收回取得了在场的罗马教皇格雷戈里七，在主教在罗马举行的1079个，死亡调和送到教堂。 The third and the sharpest controversy was that opened by the Reformation in the sixteenth century, in regard to which it must be remarked that Luther was the only one among the Reformers who still clung to the old Catholic doctrine, and, though subjecting it to manifold misrepresentations, defended it most tenaciously.第三和尖锐争议的是，开幕式由改造，在16世纪中，关于它必须表示，路德是唯一一位改革者，他们仍醉心于旧天主教教义，而且，虽然受它形失实的陈述，辩护，它最顽强。 He was diametrically opposed by Zwingli of Zurich, who, as was seen above, reduced the Eucharist to an empty, meaningless symbol.他是截然相反的，由zwingli苏黎世，他作为被视为以上，减少了圣体圣事，以一个空洞的，毫无意义的象征。 Having gained over to his views such friendly contemporary partisans as Carlstadt, Bucer, and Œcolampadius, he later on secured influential allies in the Arminians, Mennonites, Socinians, and Anglicans, and even today the rationalistic conception of the doctrine of the Lord's Supper does not differ substantially from that of the Zwinglians.分清了给他的意见，这种友好当代党派作为carlstadt ，布策尔，并œcolampadius ，后来他就担保有影响力的盟友，在arminians ，门诺教派， socinians ，并教教徒，即使在今天的理性主义观，中庸主的晚餐并不很大差别，从表示，在该zwinglians 。 In the meantime, at Geneva, Calvin was cleverly seeking to bring about a compromise between the extremes of the Lutheran literal and the Zwinglian figurative interpretations, by suggesting instead of the substantial presence in one case or the merely symbolical in the other, a certain mean, ie "dynamic", presence, which consists essentially in this, that at the moment of reception, the efficacy of Christ's Body and Blood is communicated from heaven to the souls of the predestined and spiritually nourishes them.在此同时，在日内瓦，卡尔文被巧妙地寻求实现一个折衷两个极端之间路德直译和zwinglian形象化表述，暗示而不是大量存在，在一个案例中，或仅仅是象征意义，在另一方面，在一定意味着，即"动态" ，在场的，其中主要是在这方面，目前的接待，效能的基督身体和血液，是沟通从天上到心灵的命中注定和精神滋养。 Thanks to Melanchthon's pernicious and dishonest double-dealing, this attractive intermediary position of Calvin made such an impression even in Lutheran circles that it was not until the Formula of Concord in 1577 that the "crypto-Calvinistic venom" was successfully rejected from the body of Lutheran doctrine.感谢梅兰希顿的流毒和不诚实的两面派，这具吸引力的中介地位卡尔文提出这样一个印象，即使在路德教会人士表示，只是到了一级方程式的康科德在1577年说， "隐calvinistic蛇毒" ，成功地拒绝了，从身体的路德教会的教义。 The Council of Trent met these widely divergent errors of the Reformation with the dogmatic definition, that the God-man is "truly, really, and substantially" present under the appearances of bread and wine, purposely intending thereby to oppose the expression vere to Zwingli's signum, realiter to Œcolampadius's figura, and essentialiter to Calvin's virtus (Sess. XIII, can. i).安理会的遄达会见了这些大相径庭的错误，改革与教条式的定义，即神人，是"真的，真的，并大幅度" ，目前下露面的面包和酒，故意不打算从而反对表达真正地向zwingli的Signum的， realiter以œcolampadius的figura ， essentialiter以卡尔文的virtus （ sess.十三，可我） 。 And this teaching of the Council of Trent has ever been and is now the unwavering position of the whole of Catholic Christendom.这种教学安理会的遄达从未有人，并正以坚定的立场与整个天主教基督教。
As regards the doctrine of the Fathers, it is not possible in the present article to multiply patristic texts, which are usually characterized by wonderful beauty and clearness.至于学说的父亲，是不可能在目前的文章以倍数计教父的内容，它们通常是由奇妙的美丽和洁净度。 Suffice it to say that, besides the Didache (ix, x, xiv), the most ancient Fathers, as Ignatius (Ad. Smyrn., vii; Ad. Ephes., xx; Ad. Philad., iv), Justin (Apol., I, lxvi), Irenæus (Adv. Hær., IV, xvii, 5; IV, xviii, 4; V, ii, 2), Tertullian (De resurrect. carn., viii; De pudic., ix; De orat., xix; De bapt., xvi), and Cyprian (De orat. dom., xviii; De lapsis, xvi), attest without the slightest shadow of a misunderstanding what is the faith of the Church, while later patristic theology bears witness to the dogma in terms that approach exaggeration, as Gregory of Nyssa (Orat. catech., xxxvii), Cyril of Jerusalem (Catech. myst., iv, 2 sqq.), and especially the Doctor of the Eucharist, Chrysostom [Hom.可以说，除了didache （第九，第十，第十四条） ，最古老的父亲，作为伊格（ ad. smyrn ，七;专案。 ephes ，某某;专案。 philad ，四） ，贾斯汀（ apol ，我lxvi ） ， irenæus （ adv. hær ，四，第十七章， 5条;四，十八， 4 ;五，二， 2 ） ，戴尔都良（德复活。 carn ，第八节;德pudic ，第九;德orat ，第19条;德bapt ，十六） ，塞浦路斯（德orat 。 DOM的，第十八;德lapsis ，第十六章） ，证明了，没有丝毫的阴影，一场误会什么是信仰的教堂，而后来教父神学熊证人向教条而言，这种做法毫不夸张地说，作为格雷戈里的nyssa （ orat. catech ，三十七） ，西里尔耶路撒冷（ catech.神秘岛，四， 2 sqq ） ，尤其是医生的圣体圣事，金口[磡。 lxxxii (lxxxiii), in Matt., 1 sqq.; Hom. lxxxii （ lxxxiii ） ，在马特， 1 sqq ;磡。 xlvi, in Joan., 2 sqq.; Hom.四十六，在邓务滋女士， 2 sqq ;磡。 xxiv, in I Cor., 1 sqq.; Hom.二十四，在I肺心病， 1 sqq ;磡。 ix, de pœnit., 1], to whom may be added the Latin Fathers, Hilary (De Trinit., VIII, iv, 13) and Ambrose (De myst., viii, 49; ix, 51 sq.).九，德pœnit ， 1 ] ，可能会被加上了拉丁语父亲，希拉里（德trinit ，八，四， 13 ） ，刘汉铨（德神秘岛，八， 49个;第九， 51平方） 。 Concerning the Syriac Fathers see Th.关于叙利亚文的父亲见次。 Lamy "De Syrorum fide in re eucharisticâ" (Louvain, 1859).拉米在"德syrorum真正的转口eucharisticâ " （鲁汶， 1859 ） 。
The position held by St. Augustine is at present the subject of a spirited controversy, since the adversaries of the Church rather confidently maintain that he favored their side of the question in that he was an out-and-out "Symbolist".所任职位的圣奥古斯丁是目前主题一个意气风发争议，但由于对手的教会，而不是信心十足地认为，他更倾向于自己一方的问题，在这方面他是一个地地道道的"象征" 。 In the opinion of Loofs ("Dogmengeschichte", 4th ed., Halle, 1906, p. 409), St. Augustine never gives, the "reception of the true Body and Blood of Christ" a thought; and this view Ad.在民意的loofs （ " dogmengeschichte " ，第四版，哈雷， 1906年，页409 ） ，圣奥古斯丁绝不放弃的， "接待的真正身体和血的基督"的思路;这查看广告。 Harnack (Dogmengeschichte, 3rd ed., Freiburg, 1897, III, 148) emphasizes when he declares that St. Augustine "undoubtedly was one in this respect with the so-called pre-Reformation and with Zwingli".的Harnack （ dogmengeschichte ，第3版，弗赖堡， 1897年，三， 148 ）强调，当他宣称，圣奥古斯丁的" ，无疑是其中一个，在这方面同所谓的学前教育改革与zwingli " 。 Against this rather hasty conclusion Catholics first of all advance the undoubted fact that Augustine demanded that Divine worship should be rendered to the Eucharistic Flesh (In Ps. xxxiii, enarr., i, 10), and declared that at the Last Supper "Christ held and carried Himself in His own hands" (In Ps. xcviii, n. 9).针对此，而不是草率的结论天主教徒首先，大家事先毫无疑问的事实，奥古斯丁要求神崇拜，应该给予圣体肉（在PS 。三十三， enarr 。来说，我10 ） ，并宣称，在最后的晚餐"基督举行并进行了本人在自己的手中" （在PS 。 xcviii ， 12月31日9 ） 。 They insist, and rightly so, that it is not fair to separate this great Doctor's teaching concerning the Eucharist from his doctrine of the Holy Sacrifice, since he clearly and unmistakably asserts that the true Body and Blood are offered in the Holy Mass. The variety of extreme views just mentioned requires that an attempt be made at a reasonable and unbiased explanation, whose verification is to be sought for and found in the acknowledged fact that a gradual process of development took place in the mind of St. Augustine.他们坚持，这是正确的话，那是不公平的，以单独的这个伟大的医生对他的教诲有关圣体圣事，从他的学说的神圣牺牲，因为他明确无误地宣称，真正的身体和血者在神圣麻省品种极端的意见，刚才提到的要求，试图作出一个合理和公正的解释，联合国的核查，是为了寻求和发现，在承认这样一个事实，即渐进的发展过程，发生在他心中的圣奥古斯丁。 No one will deny that certain expressions occur in Augustine as forcibly realistic as those of Tertullian and Cyprian or of his intimate literary friends, Ambrose, Optatus of Mileve, Hilary, and Chrysostom.没有人会否认某些词句出现在奥古斯丁作为强行切实可行，因为这些戴尔都良和塞浦路斯或他的体内文学的朋友，刘汉铨， optatus的mileve ，希拉里，并金口。 On the other hand, it is beyond question that, owing to the determining influence of Origen and the Platonic philosophy, which, as is well known, attached but slight value to visible matter and the sensible phenomena of the world, Augustine did not refer what was properly real (res) in the Blessed Sacrament to the Flesh of Christ (caro), but transferred it to the quickening principle (spiritus), ie to the effects produced by a worthy Communion.在另一方面，这是毫无疑问的是，由于决定性的影响渊源和柏拉图哲学，其中，因为是众所周知的，但附加价值轻微，以有形此事，并有理智的现象世界，奥古斯丁没有提到什么是恰当的实数（第） ，在圣体，以耶稣的身体（卡罗） ，但它转移到加快原则（ spiritus ） ，即所产生的效果由一个值得共融。 A logical consequence of this was that he allowed to caro, as the vehicle and antitype of res, not indeed a mere symbolical worth, but at best a transitory, intermediary, and subordinate worth (signum), and placed the Flesh and Blood of Christ, present under the appearances (figuræ) of bread and wine, in too decided an opposition to His natural, historical Body.合乎逻辑的后果，这是他让卡罗，由于车辆和antitype定案，而不是确实是一个纯粹的象征性价值，但充其量只是一个过渡，中介和下级总值（ Signum的） ，并置于血肉联系的基督，目前下露面（ figuræ ）的面包和酒，在太决定反对他的自然，历史的机构。 Since Augustine was a strenuous defender of personal co-operation and effort in the work of salvation and an enemy to mere mechanical activity and superstitious routine, he omitted insisting upon a lively faith in the real personality of Jesus in the Eucharist, and called attention to the spiritual efficiency of the Flesh of Christ instead.由于奥古斯丁是一个艰苦的维护者个人的合作和努力，在各项工作中的救亡和敌人，而非一般机械活动和迷信例行公事，但他没有坚持一个生动的信仰在现实人格的耶稣在圣体圣事，并呼吁注意精神文明效率耶稣的身体。 His mental vision was fixed, not so much upon the saving caro, as upon the spiritus, which alone possessed worth.他的精神视野是固定的，而不是这么多后，节省卡罗，因为当spiritus ，其中仅拥有价值。 Nevertheless a turning-point occurred in his life.然而一个转折点发生在他的生命。 The conflict with Pelagianism and the diligent perusal of Chrysostom freed him from the bondage of Platonism, and he thenceforth attached to caro a separate, individual value independent of that of spiritus, going so far, in fact, as to maintain too strongly that the Communion of children was absolutely necessary to salvation.冲突与佩拉纠学派和勤于阅读金口释放了他的枷锁柏拉图的，他此后的重视卡罗一个单独的，个体价值独立的，即spiritus ，竟然有那么远，其实，以维持太强烈认为共融儿童是绝对必要的，以救赎。 If, moreover, the reader finds in some of the other Fathers difficulties, obscurities, and a certain inaccuracy of expression, this may be explained on three general grounds:此外，如果读者发现，在其他一些困难的父亲， obscurities ，一定不准确的表达，这也许可以解释三个理由：
because of the peace and security there is in their possession of the Church's truth, whence resulted a certain want of accuracy in their terminology; because of the strictness with which the Discipline of the Secret, expressly concerned with the Holy Eucharist, was maintained in the East until the end of the fifth, in the West down to the middle of the sixth century; because of the preference of many Fathers for the allegorical interpretation of Scripture, which was especially in vogue in the Alexandrian School (Clement of Alexandria, Origen, Cyril), but which found a salutary counterpoise in the emphasis laid on the literal interpretation by the School of Antioch (Theodore of Mopsuestia, Theodoret).由于对那里的和平与安全是其拥有的该教会的真理，何时会有造成一定要准确，在他们的术语;由于严加与纪律的秘密，明文关注圣体圣事，一直维持在东到年底第五，在西部地区到中东的第六个世纪，由于偏爱的很多父亲为寓言的解释经文，这是特别盛行，在亚历山大学校（克莱门特的亚历山德里亚，渊源，西里尔） ，但其中发现了一种良性counterpoise在重订就字面解释，由学校安提（西奥多的摩普绥提亚， theodoret ） 。 Since, however, the allegorical sense of the Alexandrians did not exclude the literal, but rather supposed it as a working basis, the realistic phraseology of Clement (Pæd., I, vi), of Origen (Contra Celsum VIII, xiii 32; Hom. ix, in Levit., x) and of Cyril (in Matt., xxvi, xxvii; Contra Nestor., IV, 5) concerning the Real Presence is readily accounted for.但是，由于该寓言意义上的alexandrians不排除字面，而是假定它作为一项工作的基础上，实事求是用语，克莱门特（ pæd. ，我，六）的渊源（矛盾celsum八，十三，第32条;磡第九，在levit ， x ）和的西里尔（马特，二十六，二十七;矛盾斯托尔，四，五）关于真实的存在是很容易交代。 (For the solution of patristic difficulties, see Pohle, "Dogmatik", 3rd ed., Paderborn, 1908, III, 209 sqq.) （为解决教父困难，见pohle ， " dogmatik " ，第3版，帕德博恩， 1908年，三， 209 sqq ） 。
The argument from tradition is supplemented and completed by the argument from prescription, which traces the constant belief in the dogma of the Real Presence through the Middle Ages back to the early Apostolic Church, and thus proves the anti-Eucharistic heresies to have been capricious novelties and violent ruptures of the true faith as handed down from the beginning.论据从传统的补充，并完成了该说法，从处方，其中的痕迹，不断的信仰是在教条的真实存在，通过中世纪回到刚才提到的使徒教会，从而证明了反圣体圣事的歪理邪说一直反复无常新奇和暴力破裂的真信仰作为传世从一开始的。 Passing over the interval that has elapsed since the Reformation, as this period receives its entire character from the Council of Trent, we have for the time of the Reformation the important testimony of Luther (Wider etliche Rottengeister, 1532) for the fact that the whole of Christendom then believed in the Real Presence.擦身而过的区间表示，至今已改造，因为这一时期得到其整个性格从安理会的遄达，我们已为当时的改革重要的证词路德（更广泛etliche rottengeister ，第1532 ）的事实，那就是整的基督教则认为，在现实的存在。 And this firm, universal belief can be traced back uninterruptedly to Berengarius of Tours (d. 1088), in fact - omitting the sole exception of Scotus Eriugena - to Paschasius Radbertus (831).这坚定的，普遍的信仰，可以追溯到不间断向berengarius旅行团（四1088 ） ，其实-省略唯一例外的s cotuse riugena- pa schasius拉得伯土（ 8 3 1）。 On these grounds, therefore, we may proudly maintain that the Church has been in legitimate possession of this dogma for fully eleven centuries.基于这些理由，因此，我们可以自豪地认为，教会一直在合法拥有的这个教条，为全面十一世纪。 When Photius started the Greek Schism in 869, he took over to his Church the inalienable treasure of the Catholic Eucharist, a treasure which the Greeks, in the negotiations for reunion at Lyons in 1274 and at Florence in 1439, could show to be still intact, and which they vigorously defended in the schismatical Synod of Jerusalem (1672) against the sordid machinations of the Calvinistic-minded Cyril Lucar, Patriarch of Constantinople (1629).当photius开始对希腊裂，在869 ，他接过来，他教会不可剥夺的瑰宝，天主教圣体圣事，珍惜这希腊人，在谈判中团聚，在里昂，在1274年，并于佛罗伦斯，在1439 ，可以查看被依然完好无损，他们大力辩护，在schismatical主教的耶路撒冷（ 1672 ）对龌龊的阴谋诡计的calvinistic志同道合西里尔lucar ，牧的君士坦丁堡（ 1629 ） 。 From this it follows conclusively that the Catholic dogma must be much older than the Eastern Schism under Photius.从这一点如下设想，天主教教条，要老得多，比东部裂下photius 。 In fact, even the Nestorians and Monophysites, who broke away from Rome in the fifth century, have, as is evident from their their literature and liturgical books, preserved their faith in the Eucharist as unwaveringly as the Greeks, and this in spite of the dogmatic difficulties which, on account of their denial of the hypostatic union, stood in the way of a clear and correct notion of the Real Presence.其实，就连nestorians和monophysites ，他们冲破了罗马，在第五世纪，有作为，是显而易见的，由他们自己的文学和礼仪书籍，保存自己的信仰在圣体圣事，毫不动摇地为希腊人，这尽管对教条式的困难，就到他们的否认了本质的联盟，站在路的一个明确和正确的概念，真正的存在。 Therefore the Catholic dogma is at least as old as Nestorianism (AD 431).因此，天主教教条的是，至少年纪景教（公元431 ） 。 But is it not of even greater antiquity?但是，是不是更古老？ To decide this question one has only to examine the oldest Liturgies of the Mass, whose essential elements date back to the time of the Apostles (see articles on the various liturgies), to visit the Roman Catacombs, where Christ is shown as present in the Eucharistic food under the symbol of a fish (see EARLY SYMBOLS OF THE EUCHARIST), to decipher the famous Inscription of Abercius of the second century, which, though composed under the influence of the Discipline of the Secret, plainly attests the faith of that age.决定这个问题，只要看看历史最悠久的liturgies的传播，其基本要素可以追溯到当时的使徒（见文章，对各种liturgies ） ，参观了罗马窟里，而基督显示，目前在圣体圣事的食物下象征鱼（见早期符号的圣体圣事） ，以判断当时著名的题词abercius的公元二世纪，其中，虽然产生的影响下纪律的秘密，显然证明了信仰的年龄。 And thus the argument from prescription carries us back to the dim and distant past and thence to the time of the Apostles, who in turn could have received their faith in the Real Presence from no one but Christ Himself.因此，从争论的处方进行使我们倒退到暗淡和遥远的过去，并从那里来的时候，使徒们，他们又可以得到他们的信仰，在现实的存在，从没有人，但基督自己。
II.二。 THE TOTALITY OF THE REAL PRESENCE全部真实的存在
In order to forestall at the very outset, the unworthy notion, that in the Eucharist we receive merely the Body and merely the Blood of Christ but not Christ in His entirety, the Council of Trent defined the Real Presence to be such as to include with Christ's Body and His Soul and Divinity as well.为了避免在一开始，卑微的概念，即在圣体圣事，我们只是得到身体和纯粹的血，基督，而不是基督在他的全部内容，安理会的遄达界定真正的存在，这样，以包括与基督的身体与他的灵魂和神性，以及。 A strictly logical conclusion from the words of promise: "he that eateth me the same also shall live by me", this Totality of Presence was also the constant property of tradition, which characterized the partaking of separated parts of the Savior as a sarcophagy (flesh-eating) altogether derogatory to God.严格的合乎逻辑的结论，从字的诺言： "他说， eateth我一样，也将生活由我" ，这是整体的存在，也不断财产的传统，特点partaking失散零件的救世主，作为一个sarcophagy （俗称食肉）总共贬至神。 Although the separation of the Body, Blood, Soul, and Logos, is, absolutely speaking, within the almighty power of God, yet then actual inseparability is firmly established by the dogma of the indissolubility of the hypostatic union of Christ's Divinity and Humanity.虽然分离的身体，血液，灵魂和标志，是绝对地说，在全能的上帝的力量，但当时实际的不可分离性，是牢固确立了由教条的indissolubility的本质联盟基督的神性和人性。 In case the Apostles had celebrated the Lord's Supper during the triduum mortis (the time during which Christ's Body was in the tomb), when a real separation took place between the constitutive elements of Christ, there would have been really present in the Sacred Host only, the bloodless, inanimate Body of Christ as it lay in tomb, and in the Chalice only the Blood separated from His Body and absorbed by the earth as it was shed, both the Body and the Blood, however, hypostatically united to His Divinity, while His Soul, which sojourned in Limbo, would have remained entirely excluded from the Eucharistic presence.在案件使徒们庆祝了主的晚餐期间triduum mortis （时间，在基督的尸体是在墓穴中） ，当一个真正的分离之间发生构成要件的基督，本来就不会有真正目前，在神圣的主办单位只，不流血，无生命基督的身体，因为它卧在墓穴中，并在chalice只有血液分离，从他的身体和吸纳由地球，因为这是大棚，无论是身体和血液，但是， hypostatically团结，以他的神性，而他的灵魂，其中sojourned在莲步，一直处于完全排除在圣体圣事的存在。 This unreal, though not impossible, hypothesis, is well calculated to throw light upon the essential difference designated by the Council of Trent (Sess, XIII, c. iii), between the meanings of the words ex vi verborum and per concomitantiam.这个虚幻的，但不是不可能的，假设的，是好计算，以揭示后，本质上的区别指定由理事会的遄达（ sess ，十三，丙三） ，与意义的话当然六verborum和每concomitantiam 。 By virtue of the words of consecration, or ex vi verborum, that only is made present which is expressed by the words of Institution, namely the Body and the Blood of Christ.凭借话consecration ，或前六verborum ，这不仅是取得了目前的是表达的话，机构，即身体和血液里的喊声。 But by reason of a natural concomitance (per concomitantiam), there becomes simultaneously present all that which is physically inseparable from the parts just named, and which must, from a natural connection with them, always be their accompaniment.而是因为一种自然concomitance （每concomitantiam ） ，因此成为同时，目前所有的，是身体不可分割的部分，刚刚任命的，并且必须从自然方面结合起来，始终是他们伴奏。 Now, the glorified Christ, Who "dieth now no more" (Romans 6:9) has an animate Body through whose veins courses His life's Blood under the vivifying influence of soul.现在，歌颂基督的人" dieth现在不会再有" （罗马书6时09分）有一个动画机构通过其静脉课程，他的生命的血液下生机影响力的灵魂。 Consequently, together with His Body and Blood and Soul, His whole Humanity also, and, by virtue of the hypostatic union, His Divinity, ie Christ whole and entire, must be present.因此，再加上他的身体和血液和灵魂，他的整个人类也，并凭借这个本质的联盟，他的神性，即基督整个全，必须在场。 Hence Christ is present in the sacrament with His Flesh and Blood, Body and Soul, Humanity and Divinity.因此，基督是目前在圣与他的血肉，身体与灵魂，人性和神性。
This general and fundamental principle, which entirely abstracts from the duality of the species, must, nevertheless, be extended to each of the species of bread and wine.这个一般和基本原则，这完全是文摘从偶的物种，必须尽管如此，扩展到每个品种的面包和酒。 For we do not receive in the Sacred Host one part of Christ and in the Chalice the other, as though our reception of the totality depended upon our partaking of both forms; on the contrary, under the appearance of bread alone, as well as under the appearance of wine alone, we receive Christ whole and entire (cf. Council of Trent, Sess. XIII, can. iii).因为我们不接受，在神圣的东道主之一的一部分，基督和在chalice另外，好像我们接待的全部取决于我们partaking的两种形式;反过来说，根据外观单靠面包，并且根据外观的葡萄酒单，我们收到基督整体整（参见理事会遄， sess第十三，可以第三节） 。 This, the only reasonable conception, finds its Scriptural verification in the fact, that St. Paul (1 Corinthians 11:27, 29) attaches the same guilt "of the body and the blood of the Lord" to the unworthy "eating or drinking", understood in a disjunctive sense, as he does to "eating and drinking", understood in a copulative sense.对此，唯一合理的概念，认定其圣经核查事实，即圣保禄（哥林多前书11:27 ， 29 ）重视同罪责"的身体和血液中的上帝" ，到卑微的"吃或喝" ，相互理解，在一个转折意义上说，就要像他那样，以"大吃大喝" ，相互理解，在一个并列常识。 The traditional foundation for this is to be found in the testimony of the Fathers and of the Church's liturgy, according to which the glorified Savior can be present on our altars only in His totality and integrity, and not divided into parts or distorted to the form of a monstrosity.传统的基础，这是值得发现的证词，父亲和该教会的礼仪中，其中显示歌颂救星，可现在我们的神坛，只有在他的总体性和完整性，而不是分成部分，或者说扭曲的形式一个怪物。 It follows, therefore, that supreme adoration is separately due to the Sacred Host and to the consecrated contents of the Chalice.因此，因此，最高人民法院崇拜，是分别因神圣所在，并给consecrated内容的chalice 。 On this last truth are based especially the permissibility and intrinsic propriety of Communion only under one kind for the laity and for priests not celebrating Mass (see COMMUNION UNDER BOTH KINDS).就最后这一点真理，是基于尤其是允许性和内在的正当性共融的，只有在一类为俗人和牧师没有庆祝质量（见共融下两种） 。 But in particularizing upon the dogma, we are naturally led to the further truth, that, at least after the actual division of either Species into parts, Christ is present in each part in His full and entire essence.但在particularizing当教条，我们自然导致进一步的真理，即，至少在以后的具体分工，无论是品种的部分，基督是，目前在每一个部分，在充分肯定和整个本质。 If the Sacred Host be broken into pieces or if the consecrated Chalice be drunk in small quantities, Christ in His entirety is present in each particle and in each drop.如果神圣东道国必须分割成块，或如果consecrated chalice喝醉了，在小批量，基督在他的全部内容，是当前在每个粒子，并在每下降。 By the restrictive clause, separatione factâ the Council of Trent (Sess. XIII, can. iii) rightly raised this truth to the dignity of a dogma.由限制性条款， separatione factâ安理会的遄达（ sess.十三，可以第三节）正确地提出了这个真理，以尊严的教条。 While from Scripture we may only judge it improbable that Christ consecrated separately each particle of the bread He had broken, we know with certainty, on the other hand, that He blessed the entire contents of the Chalice and then gave it to His disciples to be partaken of distributively (cf. Matthew 26:27 sq.; Mark 14:23).而从经文中，我们只可以判断它难以琢磨的是基督consecrated分开，每个粒子的面包，他打破了，我们肯定地知道，在另一方面，他祝福所有内容的chalice然后再去给他的弟子也被partaken的distributively （参见马修26:27平方米;马克14时23分） 。 It is only on the basis of the Tridentine dogma that we can understand how Cyril of Jerusalem (Catech. myst. v, n. 21) obliged communicants to observe the most scrupulous care in conveying the Sacred Host to their mouths, so that not even "a crumb, more precious than gold or jewels", might fall from their hands to the ground; how Cæsarius of Arles taught that there is "just as much in the small fragment as in the whole"; how the different liturgies assert the abiding integrity of the "indivisible Lamb", in spite of the "division of the Host"; and, finally, how in actual practice the faithful partook of the broken particles of the Sacred Host and drank in common from the same cup.这是只有在此基础上的德律但丁的教条，我们可以了解如何西里尔耶路撒冷（ catech.神秘岛。五， 12月21日）不得不communicants遵守最严格认真的关怀传达的神圣所在，以自己的嘴巴，使连"胶粉，更为珍贵，比黄金或宝藏" ，可能属于从他们手中到地面;如何cæsarius的阿尔勒教授说，有"正如许多小片段，因为在整个" ;有何不同liturgies都声称其守法完整的"不可分割的羔羊" ，虽然实施了"科所在" ，以及最后如何在实践中忠实partook的破碎颗粒的神圣所在，并喝了，在共同来自同一杯。
While the three foregoing theses contain dogmas of faith, there is a fourth proposition which is merely a theological conclusion, namely, that even before the actual division of the Species, Christ is present wholly and entirely in each particle of the still unbroken Host and in each drop of the collective contents of the Chalice.而前述三个论断包含教条的信仰，还有第四命题，而只是一个神学结论，即，即使在具体分工种，基督是当前全，而且完全在每个粒子的仍是绵延不绝的东道国，并在每次一滴集体内容的chalice 。 For were not Christ present in His entire Personality in every single particle of the Eucharistic Species even before their division took place, we should be forced to conclude that it is the process of dividing which brings about the Totality of Presence, whereas according to the teaching of the Church the operative cause of the Real and Total Presence is to be found in Transubstantiation alone.对于没有基督的，目前在他的整个人格，每一个单粒子的圣体圣事的物种，甚至前部发生，我们应该被迫作出结论，认为它是个过程的划分，实现了总体性的存在，而根据教学该教会的执行造成了真正的和完全的存在就是要找到陷于变体说。 No doubt this last conclusion directs the attention of philosophical and scientific inquiry to a mode of existence peculiar to the Eucharistic Body, which is contrary to the ordinary laws of experience.毫无疑问，这个问题的最后结论，指示注意哲学和科学探究一个模式存在的特有的圣体圣事的身体，这是违反一般规律的经验。 It is, indeed, one of those sublime mysteries, concerning which speculative theology attempts to offer various solutions [see below under (5)].它确实是，其中一人的崇高之谜，其中涉及投机神学的尝试，提供不同的解决方案[见下文（ 5 ） ] 。
III.三。 TRANSUBSTANTIATION陷于变体说
Before proving dogmatically the fact of the substantial change here under consideration, we must first outline its history and nature.前教条主义地证明事实的重大变动，这里正在审议的，我们必须先概述其历史与自然的统一。
(a) The scientific development of the concept of Transubstantiation can hardly be said to be a product of the Greeks, who did not get beyond its more general notes; rather, it is the remarkable contribution of the Latin theologians, who were stimulated to work it out in complete logical form by the three Eucharistic controversies mentioned above, The term transubstantiation seems to have been first used by Hildebert of Tours (about 1079). （一）科学理念的发展陷于变体说，很难说是一个产品的希腊人，他们不应该超越它较一般债券;相反，这是了不起的贡献的拉丁语神学家，人激工作出完整的逻辑形式，由三位圣体圣事的争议，如上所述，任期陷于变体说，似乎已先用伊尔德贝旅行团（约1079 ） 。 His encouraging example was soon followed by other theologians, as Stephen of Autun (d. 1139), Gaufred (1188), and Peter of Blois (d. about 1200), whereupon several ecumenical councils also adopted this significant expression, as the Fourth Council of the Lateran (1215), and the Council of Lyons (1274), in the profession of faith of the Greek Emperor Michael Palæologus.他的令人鼓舞的例子是很快，其次是其他神学家，斯蒂芬的欧坦（四1139 ） ， gaufred （ 1188 ） ，和彼得的blois （四约1200 ） ，在这种情况下几合一议会还通过了这项重大的表达，作为第四届理事会该lateran （ 1215年） ，以及安理会的里昂（ 1274 ） ，在法律界的信仰希腊皇帝迈克尔palæologus 。 The Council of Trent (Sess. XIII, cap. iv; can. ii) not only accepted as an inheritance of faith the truth contained in the idea, but authoritatively confirmed the "aptitude of the term" to express most strikingly the legitimately developed doctrinal concept.安理会的遄达（ sess.第十三章第四节;可以第二节） ，不仅接受了作为遗产的信仰真理包含在这一想法，但权威地证实了"性向任期" ，以表达最引人注目的合法开发理论概念。 In a closer logical analysis of Transubstantiation, we find the first and fundamental notion to be that of conversion, which may be defined as "the transition of one thing into another in some aspect of being".在一个紧密的逻辑分析陷于变体说，我们发现的第一和基本的概念，以这样的转换，可被定义为"过渡期的一件事成另一种在某些方面正" 。 As is immediately evident, conversion (conversio) is something more than mere change (mutatio).由于是立即显而易见的，转换（转换） ，是远远超乎改变（突变） 。 Whereas in mere changes one of the two extremes may be expressed negatively, as, eg, in the change of day and night, conversion requires two positive extremes, which are related to each other as thing to thing, and must have, besides, such an intimate connection with each other, that the last extreme (terminus ad quem) begins to be only as the first (terminus a quo) ceases to be, as, eg, in the conversion of water into wine at Cana.而仅仅在变化，其中的两个极端，可能是表示否定的，因为，例如，在变化的日夜奋战，转换需要两个积极极端，是与对方的事，以事，而且必须有，而且这些亲密的联系，互相切磋，这在过去极端（总站终止） ，开始只是作为第一个（总站一现状）不再被作为，例如，在转换的水变成酒，在社区。 A third element is usually required, known as the commune tertium, which, even after conversion has taken place, either physically or at least logically unites one extreme to the other; for in every true conversion the following condition must be fulfilled: "What was formerly A, is now B."第三个因素是时间通常需要，被称为公社tertium ，其中，即使转换后，已经发生了，无论是身体或至少在逻辑上团结起一个极端变成另一个极端，因为在每一个真正的转换下列条件的，必须要完成的： "什么是以前，现在乙" A very important question suggests itself as to whether the definition should further postulate the previous non-existence of the last extreme, for it seems strange that an existing terminus a quo, A, should be converted into an already existing terminus ad quem, B. If the act of conversion is not to become a mere process of substitution, as in sleight-of-hand performances, the terminus ad quem must unquestionably in some manner newly exist, just as the terminus a quo must in some manner really cease to exist.一个很重要的问题提出了自己的定义是否要进一步设以前根本不存在的最后一个极端的，因为它似乎是奇怪的是一个现有总站一现状，应转换成一个已经存在的总站终止，乙如果该法的转换是不流于形式，浮过程中的替代性，因为在花招-的第一手表演，总站终止必须无疑是在一些新的方式存在，正如总站一现状，必须以某种方式真的不复存在。 Yet as the disappearance of the latter is not attributable to annihilation properly so called, so there is no need of postulating creation, strictly so called, to explain the former's coming into existence.但由于失踪的，后者是不可归于湮灭妥善所谓的，所以没有必要的假定成立，所以严格要求，说明前者的未来存在。 The idea of conversion is amply realized if the following condition is fulfilled, viz., that a thing which already existed in substance, acquires an altogether new and previously non-existing mode of being.的思想转化是充分意识到，如果满足下列条件，即，在某件已经存在于物质，获得一个全新的和以前不存在的模式。 Thus in the resurrection of the dead, the dust of the human bodies will be truly converted into the bodies of the risen by their previously existing souls, just as at death they had been truly converted into corpses by the departure of the souls.因此，在死中复活，粉尘对人体的将是真正转化的尸体复活，他们先前已经存在的灵魂，正如死亡，他们已真正转化为具尸体，由离境的灵魂。 This much as regards the general notion of conversion.这大大至于一般概念转换。 Transubstantiation, however, is not a conversion simply so called, but a substantial conversion (conversio substantialis), inasmuch as one thing is substantially or essentially converted into another.陷于变体说，然而，并不是一个简单的转换，使所谓的，而且是一项具有实质的转换（转换substantialis ） ，因为有一件事是大幅或基本上改装成另一种。 Thus from the concept of Transubstantiation is excluded every sort of merely accidental conversion, whether it be purely natural (eg the metamorphosis of insects) or supernatural (eg the Transfiguration of Christ on Mount Tabor).因此，从概念陷于变体说，是排除各种只是偶然的转换，无论是纯粹自然（如变态的昆虫）或超自然（如变形基督山二等） 。 Finally, Transubstantiation differs from every other substantial conversion in this, that only the substance is converted into another - the accidents remaining the same - just as would be the case if wood were miraculously converted into iron, the substance of the iron remaining hidden under the external appearance of the wood.最后，陷于变体说不同于其他实质性的转换，在此，只有物质转化成另一种-意外，其余相同-正如会的情况，如果木材被奇迹般地转化为铁，该物质的铁，其余隐患下外观的木材。
The application of the foregoing to the Eucharist is an easy matter.适用前述以圣体圣事是一件容易的事。 First of all the notion of conversion is verified in the Eucharist, not only in general, but in all its essential details.首先是所有的概念转换，验证了在圣体圣事，而不是只作笼统，但在其所有必要的细节。 For we have the two extremes of conversion, namely, bread and wine as the terminus a quo, and the Body and Blood of Christ as the terminus ad quem.因为我们有两个极端的转换，即，面包和酒为总站一现状，身体和血液以基督为中心总站终止。 Furthermore, the intimate connection between the cessation of one extreme and the appearance of the other seems to be preserved by the fact, that both events are the results, not of two independent processes, as, eg annihilation and creation, but of one single act, since, according to the purpose of the Almighty, the substance of the bread and wine departs in order to make room for the Body and Blood of Christ.此外，亲密的关系，停止一个极端的外观和其他似乎是保存了一个事实，即这两项活动是结果，而不是两个独立的过程，因为，例如，毁灭和创造的，而是由一个单一的行为，因为，根据我的目的是万能的，物质的面包和酒离开，以使空间，让身体和血液里的喊声。 Lastly, we have the commune tertium in the unchanged appearances of bread and wine, under which appearances the pre-existent Christ assumes a new, sacramental mode of being, and without which His Body and Blood could not be partaken of by men.最后，我们必须公社tertium在不变外表的面包和酒，下露面前存在的基督假定一个新的，圣事的方式，并没有这些，他的身体和血液不能partaken的男性。 That the consequence of Transubstantiation, as a conversion of the total substance, is the transition of the entire substance of the bread and wine into the Body and Blood of Christ, is the express doctrine of the Church (Council of Trent, Sess. XIII, can. ii).这后果陷于变体说，作为一个转换的总物质的，是过渡时期的整个物质的面包和酒进入人体和血液基督的，是明确的教义，教会（理事会的遄达， sess第十三可以第二节） 。 Thus were condemned as contrary to faith the antiquated view of Durandus, that only the substantial form (forma substantialis) of the bread underwent conversion, while the primary matter (materia prima) remained, and, especially, Luther's doctrine of Consubstantiation, ie the coexistence of the substance of the bread with the true Body of Christ.因此被指责为违背信念，过时的观点durandus可以说，只有大量表格（表格substantialis ）的面包进行了转换，而首要的事（本草纲目表面）依然存在，特别是，路德的学说consubstantiation ，即共存该物质的面包与真正基督的身体。 Thus, too, the theory of Impanation advocated by Osiander and certain Berengarians, and according to which a hypostatic union is supposed to take place between the substance of the bread and the God-man (impanatio = Deus panis factus), is authoritatively rejected.因此，太，理论impanation倡导的osiander和某些berengarians ，并根据这一条本质的联盟是采取地方之间物质的面包和神人（ impanatio = deus潘尼斯factus ） ，是权威性的拒绝。 So the Catholic doctrine of Transubstantiation sets up a mighty bulwark around the dogma of the Real Presence and constitutes in itself a distinct doctrinal article, which is not involved in that of the Real Presence, though the doctrine of the Real Presence is necessarily contained in that of Transubstantiation.所以天主教的教义陷于变体说，建立了一支强大的堡垒周围教条的真实存在，并构成本身就是一个鲜明的理论性文章，这是不涉及这部分的真实存在，虽然教义的真正的存在是必然包含在这对陷于变体说。 It was for this very reason that Pius VI, in his dogmatic Bull "Auctorem fidei" (1794) against the Jansenistic pseudo Synod of Pistoia (1786), protested most vigorously against suppressing this "scholastic question", as the synod had advised pastors to do.正是出于这个原因，比约六，在他的教条式的牛市" ， auctorem信" （ 1794 ）对jansenistic伪主教的皮斯托亚（ 1786 ） ，抗议最大力打击压制这种"学业问题" ，作为主教已告知牧人，以做的。
(b) In the mind of the Church, Transubstantiation has been so intimately bound up with the Real Presence, that both dogmas have been handed down together from generation to generation, though we cannot entirely ignore a dogmatico-historical development. （二）在他心中的教会，陷于变体说已如此密切相连，与实际存在的，双方的教条，已被移送一起，由一代又一代，虽然我们不能完全忽略一个dogmatico历史的发展。 The total conversion of the substance of bread is expressed clearly in the words of Institution: "This is my body".总转化的实质是面包表达清楚的话，学会说： "这是我的身体" 。 These words form, not a theoretical, but a practical proposition, whose essence consists in this, that the objective identity between subject and predicate is effected and verified only after the words have all been uttered, not unlike the pronouncement of a king to a subaltern: "You are a major", or, "You are a captain", which would immediately cause the promotion of the officer to a higher command.这些话的形式，不是一个理论，而是一个实践命题，其实质构成，在这方面，该计划的目的身份之间的主体与上游的影响，并验证后，才话都已说过，而不是像公判大会一景一subaltern说： "你是一个主要的" ，或者"你是一位船长" ，就立刻会引起促进有关人员到一个更高的指挥。 When, therefore, He Who is All Truth and All Power said of the bread: "This is my body", the bread became, through the utterance of these words, the Body of Christ; consequently, on the completion of the sentence the substance of bread was no longer present, but the Body of Christ under the outward appearance of bread.当，所以他的人，是一切真理和一切权力说，在面包说： "这是我的身体" ，面包成了，透过话语的这些话，是基督的身体;因此，对完成该句的实质面包不再出席，但基督的身体下外表的面包。 Hence the bread must have become the Body of Christ, ie the former must have been converted into the latter.因此，面包必须成为基督的身体，即前者必须是被转换成后者。 The words of Institution were at the same time the words of Transubstantiation.话机构均在同一时间内的话陷于变体说。 Indeed the actual manner in which the absence of the bread and the presence of the Body of Christ is effected, is not read into the words of Institution but strictly and exegetically deduced from them.事实上，实际地而没有面包和存在的基督的身体的影响是，是不是读入的话，事业单位，但严格和exegetically推断，从他们。 The Calvinists, therefore, are perfectly right when they reject the Lutheran doctrine of Consubstantiation as a fiction, with no foundation in Scripture.该calvinists ，因此是完全正确的，当他们拒绝路德学说consubstantiation作为一种虚构，没有任何基础的经文。 For had Christ intended to assert the coexistence of His Body with the Substance of the bread, He would have expressed a simple identity between hoc and corpus by means of the copula est, but would have resorted to some such expression as: "This bread contains my body", or, "In this bread is my Body."为基督曾打算断言共存的他的身体与物质的面包，他会表达了一个简单的身份之间的责，并通过语料库手段，对Copula的预测，但将诉诸一些这样的表达： "这面包含有我的身体" ，或者"在这个面包是我的身体" 。 Had He desired to constitute bread the sacramental receptacle of His Body, He would have had to state this expressly, for neither from the nature of the case nor according to common parlance can a piece of bread be made to signify the receptacle of a human body.如果他想要的，以构成面包的圣贮的他的身体，他将不得不向这个国家明文规定，既不是从案件的性质，也没有根据的共同用语，可以一块面包作，以显示贮人体。 On the other hand, the synecdoche is plain in the case of the Chalice: "This is my blood", ie the contents of the Chalice are my blood, and hence no longer wine.在另一方面，提喻是平原，在有关案件的chalice ： "这是我的血" ，即内容的chalice是我的血液，因此不再葡萄酒。
Regarding tradition, the earliest witnesses, as Tertullian and Cyprian, could hardly have given any particular consideration to the genetic relation of the natural elements of bread and wine to the Body and Blood of Christ, or to the manner in which the former were converted into the latter; for even Augustine was deprived of a clear conception of Transubstantiation, so long as he was held in the bonds of Platonism.对于传统文化中，最早的证人，戴尔都良和塞浦路斯，很难获得任何特别考虑到遗传关系自然因素的面包和葡萄酒的身体和血液基督的，或以何种方式在前者将被转换成后者;奥古斯丁甚至被剥夺了明确概念陷于变体说，只要他被关押在债券的柏拉图主义。 On the other hand, complete clearness on the subject had been attained by writers as early as Cyril of Jerusalem, Theodoret of Cyrrhus, Gregory of Nyssa, Chrysostom, and Cyril of Alexandria in the East, and by Ambrose and the later Latin writers in the West.在另一方面，完整清晰，对课题已达到的作家，早在西里尔的耶路撒冷， theodoret的cyrrhus ，格雷戈里的nyssa ，金口，西里尔的亚历山德里亚，在东部，以及由刘汉铨及后来拉美作家在西。 Eventually the West became the classic home of scientific perfection in the difficult doctrine of Transubstantiation.最终，西方成为经典之家科学完善，在困难的学说陷于变体说。 The claims of the learned work of the Anglican Dr. Pusey (The Doctrine of the Real Presence as contained in the Fathers, Oxford, 1855), who denied the cogency of the patristic argument for Transubstantiation, have been met and thoroughly answered by Cardinal Franzelin (De Euchar., Rome, 1887, xiv).索赔的工作，学到的圣公会博士pusey （中庸真正的驻留载于父亲，牛津， 1855年） ，他否认了中肯的教父的说法，为陷于变体说，已经得到满足，并深刻回答了由红衣主教franzelin （德奥伊夏尔，罗马， 1887年，十四） 。 The argument from tradition is strikingly confirmed by the ancient liturgies, whose beautiful prayers express the idea of conversion in the clearest manner.论据从传统是惊人地证实了古代liturgies ，其美好的祷告，表达的思想转化最清楚的方式。 Many examples may be found in Renaudot, "Liturgiæ orient."很多例子可以发现，在勒诺多， " liturgiæ东方" 。 (2nd ed., 1847); Assemani, "Codex liturg." （第二版， 1847年） ; assemani ， "食品法典委员会liturg " 。 (13 vols., Rome 1749-66); Denzinger, "Ritus Orientalium" (2 vols., Würzburg, 1864), Concerning the Adduction Theory of the Scotists and the Production Theory of the Thomists, see Pohle, "Dogmatik" (3rd ed., Paderborn, 1908), III, 237 sqq. （ 13卷，罗马， 1749年至1766年） ;登青格" ，用法orientalium " （ 2卷，维尔茨堡， 1864 ） ，有关收理论的scotists和生产理论的thomists ，见pohle ， " dogmatik " （第3次版，帕德博恩， 1908年） ，第三章， 237 sqq 。
IV.四。 THE PERMANENCE AND ADORABLENESS OF THE EUCHARIST永久有效，并adorableness的圣体圣事
Since Luther arbitrarily restricted Real Presence to the moment of reception (in usu, non extra), the Council of Trent (Sess. XIII, can. iv) by a special canon emphasized the fact, that after the Consecration Christ is truly present and, consequently, does not make His Presence dependent upon the act of eating or drinking.由于路德任意限制真实存在的时刻接收（在乌苏，非额外） ，安理会的遄达（ sess.十三，可第四节） ，由佳能公司特别强调，事实上，那之后consecration基督是真正的，目前，因此，不作他的存在取决于该法进食或饮水。 On the contrary, He continues His Eucharistic Presence even in the consecrated Hosts and Sacred particles that remain on the altar or in the ciborium after the distribution of Holy Communion.与此相反，他继续他的圣体圣事的存在，即使是在consecrated主机和神圣的粒子仍留在该祭坛上，还是在ciborium分派后的圣餐。 In the deposit of faith the Presence and the Permanence of Presence are so closely allied, that in the mind of the Church both continue on as an undivided whole.在存款信仰的存在和持久性的存在是如此紧密的同盟，即在他心中的教会双方继续就作为不可分割的整体。 And rightly so; for just as Christ promised His Flesh and blood as meat and drink, ie as something permanent (cf. John 6:50 sqq.), so, when He said: "Take ye, and eat. This is my body", the Apostles received from the hand of the Lord His Sacred Body, which was already objectively present and did not first become so in the act of partaking.这样做是正确的;正如耶稣答应他的血肉，因为肉类和饮料，即作为永久（参见约翰6时50 sqq ） ，所以，当他说： "采取晔，吃，这是我的身体" ，使徒们收到了来自另一方面的主神圣的身体，这是已经客观地，目前，并没有第一次变得那么在该法中的partaking 。 This non-dependence of the Real Presence upon the actual reception is manifested very clearly in the case of the Chalice, when Christ said: "Drink ye all of this. For [enim] this is my Blood."这个非依赖性的真实存在后，实际接待的是体现得很清楚，在有关案件的chalice ，当耶稣说： "酒后叶所有这一切都为[单一]这是我的血" 。 Here the act of drinking is evidently neither the cause nor the conditio sine qua non for the presence of Christ's Blood.此法的饮用水是很明显，无论是事业，也不是必要条件，为在场的基督的血。
Much as he disliked it, even Calvin had to acknowledge the evident force of the argument from tradition (Instit. IV, xvii, sect. 739).尽管他不喜欢它，甚至卡尔文不得不承认自明力的论据，从传统（ instit.四，第十七章，第一节739 ） 。 Not only have the Fathers, and among them Chrysostom with special vigor, defended in theory the permanence of the Real Presence, but the constant practice of the Church has also established its truth.不仅有父亲，而其中与金口特别振奋精神，捍卫了理论上的持久性部分的真实存在，但不断的实践中，教会还建立了它的真相。 In the early days of the Church the faithful frequently carried the Blessed Eucharist with them to their homes (cf. Tertullian, "Ad uxor.", II, v; Cyprian, "De lapsis", xxvi) or upon long journeys (Ambrose, De excessu fratris, I, 43, 46), while the deacons were accustomed to take the Blessed Sacrament to those who did not attend Divine service (cf. Justin, Apol., I, n. 67), as well as to the martyrs, the incarcerated, and the infirm (cf. Eusebius, Hist. Eccl., VI, xliv).在早期的教会信徒频繁进行了得天独厚圣体圣事与他们自己的家园（参见戴尔都良， "专案uxor " ，第二，第五;塞浦路斯， "德lapsis " ， 26 ）或经长途跋涉（刘汉铨，德excessu fratris ，我， 43 ， 46 ） ，而执事习惯于采取有福圣餐向那些没有参加过神圣的服务（参见官， apol 。办理，我12月31日67 ） ，以及为烈士，嵌顿，和体弱者（参见尤西比乌斯，历史。 eccl ，六， XLIV ）号决议。 The deacons were also obliged to transfer the particles that remained to specially prepared repositories called Pastophoria (cf. Apostolic Constitutions, VIII, xiii).长老也不得不转移粒子仍特意准备存放所谓pastophoria （参见使徒宪法，八，十三） 。 Furthermore, it was customary as early as the fourth century to celebrate the Mass of the Presanctifed (cf. Synod of Laodicea, can. xlix), in which were received the Sacred Hosts that had been consecrated one or more days previously.另外，有人习惯，因为早在公元4世纪，以庆祝大众的presanctifed （参见主教的劳迪西亚，可以的。 XLIX ）号决定，其中共收到神圣的主机已被consecrated一天或多天以前。 In the Latin Church the celebration of the Mass of the Presanctified is nowadays restricted to Good Friday, whereas, ever since the Trullan Synod (692), the Greeks celebrate it during the whole of Lent, except on Saturdays, Sundays, and the feast of the Annunciation (25 March).在拉丁美洲教会庆祝群众的presanctified是现今限于良好周五，而，自从trullan主教（ 692 ） ，希腊人庆祝它在整个封斋期，除星期六，星期日，节日该annunciation （ 3月25日） 。 A deeper reason for the permanence of Presence is found in the fact, that some time elapses between the confection and the reception of the sacrament, ie between the Consecration and the Communion, whereas in the case of the other sacraments both the confection and the reception take place at the same instant.更深刻的原因的长期存在，是在发现事实，即一些时间之间，蜜饯，并接收了圣体，即与consecration和共融，而在案件的其他圣礼都蜜饯及酒会发生在同一时刻。 Baptism, for instance, lasts only as long as the baptismal action or ablution with water, and is, therefore, a transitory sacrament; on the contrary, the Eucharist, and the Eucharist alone, constitutes a permanent sacrament (cf. Council of Trent, Sess. XIII, cap. iii).洗礼，举例来说，只有只要把洗礼的行动，或洗盥水，然后，所以，一个过渡圣餐;反过来说，圣体圣事和圣体圣事的，仅构成一个常设圣餐（参见理事会的遄达， sess第十三章第三节） 。 The permanence of Presence, however, is limited to an interval of time of which the beginning is determined by the instant of Consecration and the end by the corruption of the Eucharistic Species.持久性的存在，但仅限于一个区间的时候，其中一开始是由瞬间consecration和落脚点，是由腐败的圣体圣事的物种。 If the Host has become moldy or the contents of the Chalice sour, Christ has discontinued His Presence therein.如果东道国已成为发霉或其内容的chalice酸溜溜的，基督已经中止他的存在。 Since in the process of corruption those elementary substances return which correspond to the peculiar nature of the changed accidents, the law of the indestructibility of matter, notwithstanding the miracle of the Eucharistic conversion, remains in force without any interruption.由于在这一过程中的腐败现象，这些元素的物质回报，其中对应特有的性质变化了意外，在法律的indestructibility的事，尽管奇迹的圣体圣事的转换，仍然有效，没有任何中断。
The Adorableness of the Eucharist is the practical consequence of its permanence.该adorableness的圣体圣事是实际的后果，其耐久性。 According to a well known principle of Christology, the same worship of latria (cultus latriæ) as is due to the Triune God is due also to the Divine Word, the God-man Christ, and in fact, by reason of the hypostatic union, to the Humanity of Christ and its individual component parts, as, eg, His Sacred Heart.根据一个众所周知的原则christology ，同时崇拜latria （ cultus latriæ ） ，这是由于该三位一体神，是因为还向神圣的字眼，神人耶稣，而事实上，因她的本质联盟向人类的基督和其个别组成部分，因为，例如，他的圣心。 Now, identically the same Lord Christ is truly present in the Eucharist as is present in heaven; consequently He is to be adored in the Blessed Sacrament, and just so long as He remains present under the appearances of bread and wine, namely, from the moment of Transubstantiation to the moment in which the species are decomposed (cf. Council of Trent, Sess. XIII, can. vi).现在，相同的，同时主耶稣是真正的，目前在圣体圣事是，目前在天上;因此，他是被崇拜，在圣体，公正，只要他仍是目前下露面的面包和酒，即从时刻陷于变体说，以目前在该物种分解（参见理事会遄， sess第十三，可以第六节） 。 In the absence of Scriptural proof, the Church finds a warrant for, and a propriety in, rendering Divine worship to the Blessed Sacrament in the most ancient and constant tradition, though of course a distinction must be made between the dogmatic principle and the varying discipline regarding the outward form of worship.在没有证据证明圣经，教会认定手令，并正当性，使神崇拜在圣体最古老和不断的传统，虽然当然是一个必须加以区分的教条式的原则和纪律不一至于离港形式的崇拜。 While even the East recognized the unchangeable principle from the earliest ages, and, in fact, as late as the schismatical Synod of Jerusalem in 1672, the West has furthermore shown an untiring activity in establishing and investing with more and more solemnity, homage and devotion to the Blessed Eucharist.而连东承认千古不变的原则，从最早的年龄限制，并在事实上，正如已故作为schismatical主教在耶路撒冷，在1672年，西方此外表现出了不懈的活动，在建立和投资，越来越多的严肃性，敬意与虔诚向有福了圣体圣事。 In the early Church, the adoration of the Blessed Sacrament was restricted chiefly to Mass and Communion, just as it is today among the Orientals and the Greeks.在早期教会，朝拜圣体受到限制，主要是向大众和共融，正如它是今日各东方人和希腊人。 Even in his time Cyril of Jerusalem insisted just as strongly as did Ambrose and Augustine on an attitude of adoration and homage during Holy Communion (cf. Ambrose, De Sp. Sancto, III, ii, 79; Augustine, In Ps. xcviii, n. 9).即使在他的时候西里尔耶路撒冷的坚持，正如强烈像刘汉铨和奥古斯丁对态度的崇拜和敬意，在圣餐（参见刘汉铨，德藻sancto ，三，二， 79个;奥古斯丁，在PS 。 xcviii ， n 9段） 。 In the West the way was opened to a more and more exalted veneration of the Blessed Eucharist when the faithful were allowed to Communicate even outside of the liturgical service.在西方的方式开启更为崇高的敬仰的有福了圣体圣事的时候，信徒们被允许进行沟通，甚至外面的礼仪服务。 After the Berengarian controversy, the Blessed Sacrament was in the eleventh and twelfth centuries elevated for the express purpose of repairing by its adoration the blasphemies of heretics and, strengthening the imperiled faith of Catholics.后berengarian争议，但在圣体是在第十一届和第十二届百年高架为目的的修复其朝拜了blasphemies的异端，并加强危及信仰的天主教徒。 In the thirteenth century were introduced, for the greater glorification of the Most Holy, the "theophoric processions" (circumgestatio), and also the feast of Corpus Christi, instituted under Urban IV at the solicitation of St. Juliana of Liège.在13世纪相继出台，为进一步美化最圣洁的， " theophoric游行" （ circumgestatio ） ，同时，也是对盛宴的科珀斯克里斯蒂，根据市第四次征集的圣juliana列。 In honor of the feast, sublime hymns, such as the "Pange Lingua" of St. Thomas Aquinas, were composed.为纪念这个节日，崇高的赞美诗，如" pange语言"的圣托马斯阿奎那，分别组成。 In the fourteenth century the practice of the Exposition of the Blessed Sacrament arose.在14世纪的实践中的论断，在圣体出来了。 The custom of the annual Corpus Christi procession was warmly defended and recommended by the Council of Trent (Sess. XIII, cap. v).风俗每年科珀斯克里斯蒂游行的热烈辩护，并建议由安理会的遄达（ sess.第十三章第五节） 。 A new impetus was given to the adoration of the Eucharist through the visits to the Blessed Sacrament (Visitatio SS. Sacramenti), introduced by St. Alphonsus Liguori; in later times the numerous orders and congregations devoted to Perpetual Adoration, the institution in many dioceses of the devotion of "Perpetual Prayer", the holding of International Eucharistic Congresses, eg that of London in September, 1908, have all contributed to keep alive faith in Him Who has said: "behold I am with you all days, even to the consummation of the world" (Matthew 28:20).新的动力，给了朝拜圣体圣事，通过参观圣（ visitatio的SS 。 sacramenti ） ，介绍了圣阿方liguori在稍后的时间了无数的订单和教友专门永恒的崇拜，该机构在许多教区该奉献的"永恒的祈祷" ，举行国际圣体大会，如认为伦敦9月， 1908年，都有助于永葆他的信任，他说： "看哪，我与你同所有的日子，甚至到了圆满的世界" （马太28:20 ） 。
V. SPECULATIVE DISCUSSION OF THE REAL PRESENCE五，投机性的讨论，真实的存在
The principal aim of speculative theology with regard to the Eucharist, should be to discuss philosophically, and seek a logical solution of, three apparent contradictions, namely:主要目的的投机性神学方面的圣体圣事，应该是要讨论哲学，并寻求合理的解决办法的，三个明显的矛盾，即：
(a) the continued existence of the Eucharistic Species, or the outward appearances of bread and wine, without their natural underlying subject (accidentia sine subjecto); （一）继续存在的圣体圣事的物种，或外观的面包和酒，没有他们的背后自然学科（ accidentia正弦subjecto ） ;
(b) the spatially uncircumscribed, spiritual mode of existence of Christ's Eucharistic Body (existentia corporis ad modum spiritus); （二）在空间上uncircumscribed ，精神模式存在于基督的圣体圣事的机构（ existentia corporis专案modum spiritus ） ;
(c) the simultaneous existence of Christ in heaven and in many places on earth (multilocatio). （三）同时存在，在基督升天，而且在许多地方，在地球上（ multilocatio ） 。
(a) The study of the first problem, viz. （一）有关研究的第一个问题，即。 whether or not the accidents of bread and wine continue their existence without their proper substance, must be based upon the clearly established truth of Transubstantiation, in consequence of which the entire substance of the bread and the entire substance of the wine are converted respectively into the Body and Blood of Christ in such a way that "only the appearances of bread and wine remain" (Council of Trent, Sess. XIII, can. ii: manentibus dumtaxat speciebus panis et vini).还是不意外的面包和酒继续他们的存在，没有了应有的物质，必须基于明确的既定事实真相陷于变体说，在后果，而整个物质的面包和整个物质的酒，会被转换，分别进入身体与血的基督教会以这样一种方式"中，只有外表的面包和葡萄酒保持" （理事会的遄达， sess第十三，可以第二节： manentibus dumtaxat speciebus潘尼斯等vini ） 。 Accordingly, the continuance of the appearances without the substance of bread and wine as their connatural substratum is just the reverse of Transubstantiation.因此，连续性的外表，没有实质内容的面包和葡萄酒作为他们connatural下层是刚刚扭转陷于变体说。 If it be further asked, whether these appearances have any subject at all in which they inhere, we must answer with St. Thomas Aquinas (III:77:1), that the idea is to be rejected as unbecoming, as though the Body of Christ, in addition to its own accidents, should also assume those of bread and wine.如果进一步问，究竟这些外表有任何问题，在所有的来信，他们在固有，我们必须回答与圣托马斯阿奎那（三： 77:1 ） ，这种想法是要予以拒绝不雅观，因为虽然体基督的，除了自身的意外，也应当承担这些面包和酒。 The most that may be said is, that from the Eucharistic Body proceeds a miraculous sustaining power, which supports the appearances bereft of their natural substances and preserves them from collapse.最可能说的是，说，从圣体圣事的机构收益神奇的底气，它支持露面束手无策，他们的天然物质，并保留了他们从崩溃。 The position of the Church in this regard may be readily determined from the Council of Constance (1414-1418).立场与教会在这方面，可随时确定从安理会的人Constance （ 1414至1418年） 。 In its eighth session, approved in 1418 by Martin V, this synod condemned the following articles of Wyclif:在其第八届会议上，批准了在1418年由马丁五，本主教谴责下列条款wyclif ：
"Substantia panis materialis et similiter substantia vini materialis remanent in Sacramento altaris", ie the material substance of bread and likewise the material substance of wine remain in the Sacrament of the Altar; "Accidentia panis non manent sine subjecto", ie the accidents of the bread do not remain without a subject. " substantia潘尼斯materialis等similiter substantia vini materialis剩磁在萨克拉门托altaris " ，即物质文明物质的面包和同样材料的实质葡萄酒留在圣事的祭坛上" ; accidentia潘尼斯非manent正弦subjecto " ，即事故的面包不仍然没有一个主题。
The first of these articles contains an open denial of Transubstantiation.上述第一条包含一个公开否认陷于变体说。 The second, so far as the text is concerned, might be considered as merely a different wording of the first, were it not that the history of the council shows that Wyclif had directly opposed the Scholastic doctrine of "accidents without a subject" as absurd and even heretical (cf, De Augustinis, De re sacramentariâ, Rome, 1889, II, 573 sqq.), Hence it was the intention of the council to condemn the second article, not merely as a conclusion of the first, but as a distinct and independent proposition; wherefore we may gather the Church's teaching on the subject from the contradictory proposition; "Accidentia panis manent sine subjecto," ie the accidents of bread do remain without a subject.第二，相对于文而言，可被视为仅仅是一个不同的措辞第一，如果不是被认为安理会历史表明wyclif直接反对学术上的理论， "如果没有意外的一个主题"一样荒谬甚至异端（比照，德奥古斯蒂尼斯，德重sacramentariâ ，罗马， 1889年第一，二， 573 sqq ） ，因此这是安理会打算谴责第二篇文章，而不是仅仅作为一种结论的第一，但作为一个独特和独立命题;哪，我们可以搜集教会的教学主题，从相互矛盾的命题" ; accidentia潘尼斯manent正弦subjecto " ，即事故的面包做的仍然是一个课题。 Such, at least, was the opinion of contemporary theologians regarding the matter; and the Roman Catechism, referring to the above-mentioned canon of the Council of Trent, tersely, explains: "The accidents of bread and wine inhere in no substance, but continue existing by themselves."这样的，至少是舆论的当代神学家就此事;与罗马讲授，是指上文提到的佳能安理会的遄达，简短，又解释说： "事故的面包和酒的固有在没有实质内容，但继续存在的本身" 。 This being the case, some theologians in the seventeenth and eighteenth centuries, who inclined to Cartesianism, as E, Maignan, Drouin, and Vitasse, displayed but little theological penetration when they asserted that the Eucharistic appearances were optical illusions, phantasmagoria, and make-believe accidents, ascribing to Divine omnipotence an immediate influence upon the five senses, whereby a mere subjective impression of what seemed to be the accidents of bread and wine was created.在这种情况下，一些神学家，在十七世纪和十八世纪，他们倾向于cartesianism ，随着电子商务，迈尼昂，乔，并vitasse ，展示，但很少神学渗透时，他们声称，圣体圣事的外表被光学的幻想， phantasmagoria ，化妆相信意外，指称，以神圣的全能的一个直接的影响后，五感，而只是主观的印象似乎是意外的面包和葡萄酒制造。 Since Descartes (d. 1650) places the essence of corporeal substance in its actual extension and recognizes only modal accidents metaphysically united to their substance, it is clear, according to his theory, that together with the conversion of the substance of bread and wine, the accidents must also be converted and thereby made to disappear.自笛卡儿（四1650 ）学位的本质是有形的物质，其实际的延伸和只承认模态意外形而上学的团结，以自己的物质，它是明确的，按照他的理论，即连同改建该物质的面包和酒，意外还必须被转换，从而取得消失。 If the eye nevertheless seems to behold bread and wine, this is to be attributed to an optical illusion alone.如果眼睛，但似乎看哪面包和酒，这是要归功于一种光学幻象。 But it is clear at first blush, that no doubt can be entertained as to the physical reality, or in fact, as to the identity of the accidents before and after Transubstantiation, This physical, and not merely optical, continuance of the Eucharistic accidents was repeatedly insisted upon by the Fathers, and with such excessive rigor that the notion of Transubstantiation seemed to be in danger.但很明显，在乍看之下，这毫无疑问，可受理，以物理现实中，还是在事实上，以身分意外之前和之后陷于变体说，这身体，而不是仅仅光学，连续性的圣体圣事是意外一再坚持后，由父亲，有了这种过度的严谨性这一概念的陷于变体说似乎是处于危险之中。 Especially against the Monophysites, who based on the Eucharistic conversion an a pari argument in behalf of the supposed conversion of the Humanity of Christ into His Divinity, did the Fathers retort by concluding from the continuance of the unconverted Eucharistic accidents to the unconverted Human Nature of Christ.尤其是对monophysites ，人的基础上，圣体圣事的转换一个A并行的论点代表假定转换的人性基督进他的神性，有没有父亲的反驳所总结，从连续性的未圣体圣事的意外向未人性基督。 Both philosophical and theological arguments were also advanced against the Cartesians, as, for instance, the infallible testimony of the senses, the necessity of the commune tertium to complete the idea of Transubstantiation [see above, (3)], the idea of the Sacrament of the Altar as the visible sign of Christ's invisible Body, the physical signification of Communion as a real partaking of food and drink the striking expression "breaking of bread" (fractio panis), which supposes the divisible reality of the accidents, etc. For all these reasons, theologians consider the physical reality of the accidents as an incontrovertible truth, which cannot without temerity be called in question.无论哲学和神学的论据，也带来了先进的反对cartesians ，因为，举例来说，不会犯错误的证词感官的，有必要公社tertium完成的想法陷于变体说[见上文， （ 3 ） ] ，重新认识了圣餐该神龛，作为可视性标志基督的隐形机构，对物理意义的共融，作为一个真正的partaking的食品和饮料醒目的"破面包" （ fractio潘尼斯） ，其中假设可分现实的意外等，为所有这些原因，神学家认为物理现实的意外，作为一个无可争辩的事实，这是不能未经竟然受到质疑。 As regards the philosophical possibility of the accidents existing without their substance, the older school drew a fine distinction between modal and absolute accidents, By the modal accidents were understood such as could not, being mere modes, be separated from their substance without involving a metaphysical contradiction, eg the form and motion of a body.至于哲学的可能性意外现有未经其实质内容时，旧学校提请罚款区分模态和绝对意外时，由模态意外被理解，如不能，仅仅模式，分开其实质内容没有涉及形而上矛盾的，例如形式与运动的一个机构。 Those accidents were designated absolute, whose objective reality was adequately distinct from the reality of their substance, in such a way that no intrinsic repugnance was involved in their separability, as, eg, the quantity of a body.这些事故分别指定绝对的，其目的实际上是充分有别于现实，他们的物质，在这样一种方式，没有内在的厌恶是参与他们的可分离性，因为，例如，有关数量一个机构。 Aristotle, himself taught (Metaphys., VI, 3rd ed. of Bekker, p. 1029, a. 13), that quantity was not a corporeal substance, but only a phenomenon of substance.亚里士多德，自己教（ metaphys. ，第六章，第3版的。 bekker ，页1029 ，甲13 ） ，这一数量是不是有形的物质，但只有一种现象的实质。 Modern philosophy, on the other hand, has endeavored since the time of John Locke, to reject altogether from the realm of ideas the concept of substance as something imaginary, and to rest satisfied with qualities alone as the excitants of sensation, a view of the material world which the so-called psychology of association and actuality is trying to carry out in its various details.现代哲学，但另一方面，竭力以来的时候，约翰洛克，拒绝完全退出境界的思想观念，物质的东西虚数，并休息满意素质单独作为excitants的轰动效应，以期对物质世界，其中有所谓的心理学协会和现状是试图进行在其各项细节。 The Catholic Church does not feel called upon to follow up the ephemeral vagaries of these new philosophical systems, but bases her doctrine on the everlasting philosophy of sound reason, which rightly distinguishes between the thing in itself and its characteristic qualities (color, form, size, etc.).天主教会感到身体不适，呼吁跟进短暂变幻莫测的这些新的哲学体系，但基地，她的学说永恒的哲学健全的原因，正确区分这件事本身及其特点素质（色彩，形式，尺寸等） 。 Though the "thing in itself" may even remain imperceptible to the senses and therefore be designated in the language of Kant as a noumenon, or in the language of Spencer, the Unknowable, yet we cannot escape the necessity of seeking beneath the appearances the thing which appears, beneath the colour that which is colored beneath the form that which has form, ie the substratum or subject which sustains the phenomena.尽管此次"事情本身" ，甚至可能留在潜移默化中，以感官，并因此被指定在语文康德作为一个本体，或在语言中的斯潘塞，不可知，但我们无法逃避的必要性寻求下方外表的东西看来，在下方的颜色表示，这是有色下方表格，其中有形式，即下层或课题，持续推动的现象。 The older philosophy designated the appearances by the name of accidents, the subject of the appearances, by that of substance.旧哲学指定露面的名字意外时，受到的露面中，由该物质。 It matters little what the terms are, provided the things signified by them are rightly understood.它事项很少有什么条件，提供了的东西，标志着他们是正确的理解。 What is particularly important regarding material substances and their accidental qualities, is the necessity of proceeding cautiously in this discussion, since in the domain of natural philosophy the greatest uncertainty reigns even at the present day concerning the nature of matter, one system pulling down what another has reared, as is proved in the latest theories of atomism and energy, of ions and electrons.什么是特别重要的方面，材料物质及其偶然的素质，是必须的程序谨慎地在这方面的讨论，因为在域的自然哲学，最不明朗的时期，甚至在现今的有关性质的事，是一个体系，拉低什么另一个养，为的是证明了在最新的理论的原子论和能源的离子和电子。
The old theology tried with St. Thomas Aquinas (III:77) to prove the possibility of absolute accidents on the principles of the Aristotelean-Scholastic hylomorphism, ie the system which teaches that the essential constitution of bodies consists in the substantial union of materia prima and forma substantialis.旧神学试图与圣托马斯阿奎那（三： 77 ） ，以证明的可能性绝对意外，对原则的aristotelean -学术形质，即系统理论，基本宪法的机构存在于一个庞大联盟本草纲目表面和形式上substantialis 。 Some theologians of today would seek to come to an understanding with modern science, which bases all natural processes upon the very fruitful theory of energy, by trying with Leibniz to explain the Eucharistic accidentia sine subjecto according to the dynamism of natural philosophy.某些神学家的今天，将寻求达成一项谅解与现代科学，基地所有自然进程后，非常富有成果的理论，能源，试图与莱布尼茨解释圣体圣事的accidentia正弦subjecto据活力的自然哲学。 Assuming, according to this system, a real distinction between force and its manifestations, between energy and its effects, it may be seen that under the influence of the First Cause the energy (substance) necessary for the essence of bread is withdrawn by virtue of conversion, while the effects of energy (accidents) in a miraculous manner continue.假设，根据这个系统，一个真实的区分队及其表现方式，能源与它的效应，可以看出的影响下，第一个原因的能量（物质）所必需的本质，面包是撤回凭借转化率，而影响能源（意外） ，在神奇地继续下去。 For the rest it may be said, that it is far from the Church's intention to restrict the Catholic's investigation regarding the doctrine of the Blessed Sacrament to any particular view of natural philosophy or even to require him to establish its truth on the principles of medieval physics; all that the Church demands is, that those theories of material substances be rejected which not only contradict the teaching of the Church, but also are repugnant to experience and sound reason, as Pantheism, Hylozoism, Monism, Absolute Idealism, Cartesianism, etc.对于剩下的，可以说，这是迄今从教会的意图，限制天主教的调查对于教义的圣体，以任何特定的看法自然哲学，或什至要求他，以确定其对真理的原则中世纪物理学;所有的教会的要求是，这些理论的材料物质被拒绝，这不仅违背了教学的教会，但也有令人憎恶的，以经验和完善的理由，正如泛神论， hylozoism ，一元论的，绝对的唯心论， cartesianism等。
(b) The second problem arises from the Totality of Presence, which means that Christ in His entirety is present in the whole of the Host and in each smallest part thereof, as the spiritual soul is present in the human body [see above, (2)]. （二）第二个问题是因全部在场，这意味着基督在他的全部内容，是目前在整个东道国并且在每一个最小的一部分时，作为精神的灵魂是存在于人体的[见上文（ 2 ） ] 。 The difficulty reaches its climax when we consider that there is no question here of the Soul or the Divinity of Christ, but of His Body, which, with its head, trunk, and members, has assumed a mode of existence spiritual and independent of space, a mode of existence, indeed, concerning which neither experience nor any system of philosophy can have the least inkling.难以达到高潮的时候，我们认为这是毫无疑问这里的灵魂或神性的基督，但他身体的，它与它的头部，躯干，和成员，摆出一付模式存在的精神和独立的空间一种模式存在，而事实上，关于这既不经验，也没有任何制度的哲学可以有至少端倪。 That the idea of conversion of corporeal matter into a spirit can in no way be entertained, is clear from the material substance of the Eucharistic Body itself.这一构想的转换是有形的物质精神绝不能被受理，是明确的，从材料的实质圣体圣事体本身。 Even the above-mentioned separability of quantity from substance gives us no clue to the solution, since according to the best founded opinions not only the substance of Christ's Body, but by His own wise arrangement, its corporeal quantity, ie its full size, with its complete organization of integral members and limbs, is present within the diminutive limits of the Host and in each portion thereof.即使是上面提到的可分离性，数量，从物质，使我们没有任何线索，以解决问题，因为根据最佳创立的意见不仅是物质的基督身体的，而是由他自己的明智的安排下，其体量，即它的全尺寸，同其完整的组织积分委员及四肢，是目前内微小的界限所在，并在每一个部分。 Later theologians (as Rossignol, Legrand) resorted to the unseemly explanation, according to which Christ is present in diminished form and stature, a sort of miniature body; while others (as Oswald, Fernandez, Casajoana) assumed with no better sense of fitness the mutual compenetration of the members of Christ's Body to within the narrow compass of the point of a pin.后来的神学家（如rossignol ， legrand ）诉诸以得体的解释，根据该基督是目前在缩水的形式和地位，是一种微型机构，而其他（如2012年，费尔南德斯，卡萨霍阿纳）假设，没有较强的体格相互compenetration的成员是基督的身体内部的狭隘指南针的点一针。 The vagaries of the Cartesians, however, went beyond all bounds.变幻无常的cartesians ，但是，超越了所有的界限。 Descartes had already, in a letter to P. Mesland (ed. Emery, Paris, 1811), expressed the opinion, that the identity of Christ's Eucharistic with His Heavenly Body was preserved by the identity of His Soul, which animated all the Eucharistic Bodies.笛卡儿已，在写给页mesland （编辑emery ，巴黎， 1811 ） ，表示看法，即身份基督的圣体圣事与他在天上的尸体被保存的身份，他的灵魂，其中动画所有圣体圣事的机构。 On this basis, the geometrician Varignon suggested a true multiplication of the Eucharistic Bodies upon earth, which were supposed to be most faithful, though greatly reduced, miniature copies of the prototype, the Heavenly Body of Christ.在此基础上，几何瓦里尼翁建议一个真正的乘法的圣体圣事的机构，一经地球，它被认为是最忠实，虽然大大降低了，微型份的原型，天朝基督的身体。 Nor does the modern theory of n-dimensions throw any light upon the subject; for the Body of Christ is not invisible or impalpable to us because it occupies the fourth dimension, but because it transcends and is wholly independent of space.也没有现代理论的n维投掷任何光后，该问题;为基督的身体，是不是无形或触及到美，因为它占据第四层面，而是因为它超越了，是完全独立的空间。 Such a mode of existence, it is clear, does not come within the scope of physics and mechanics, but belongs to a higher, supernatural order, even as does the Resurrection from the sealed tomb, the passing in and out through closed doors, the Transfiguration of the future glorified risen Body.这种模式的存在，很明显，这并不属于这个范围，物理和力学，但属于一个更高的，超自然的秩序，甚至作为是否复活，从墓室密封，合格和通过闭门造车，变形的未来歌颂上升身体。 What explanation may, then, be given of the fact?作何解释，可能的话，考虑的一个事实？
The simplest treatment of the subject was that offered by the Schoolmen, especially St. Thomas (III:76:4), They reduced the mode of being to the mode of becoming, ie they traced back the mode of existence peculiar to the Eucharistic Body to the Transubstantiation; for a thing has to so "be" as it was in "becoming", Since ex vi verborum the immediate result is the presence of the Body of Christ, its quantity, present merely per concomitantiam, must follow the mode of existence peculiar to its substance, and, like the latter, must exist without division and extension, ie entirely in the whole Host and entirely in each part thereof.最简单的治疗对象是所提供的各项schoolmen ，尤其是圣托马斯（三： 76:4 ） ，但它们也降低了模式正在向模式成为的，即它们追溯到模式存在特有的圣体圣事体向陷于变体说，因为事情已到如此" ， "因为它是在"能成为" ，因为前六verborum立即结果是在场的基督的身体，其数量，目前仅百分之concomitantiam ，必须遵循的模式存在特有的，其实质内容，并像后者，一定要同时存在，而不分区及扩建工程，即完全在整个主机完全可以在每一个部分。 In other words, the Body of Christ is present in the sacrament, not after the manner of "quantity" (per modum quantitatis), but of "substance" (per modum substantiæ), Later Scholasticism (Bellarmine, Francisco Suárez, Billuart, and others) tried to improve upon this explanation along other lines by distinguishing between internal and external quantity.或者换句话说，基督的身体，是目前在圣餐，而不是后地"量"的（每modum quantitatis ） ，但对"物质" （每modum substantiæ ） ，后来经院（ bellarmine ，弗朗西斯科苏亚雷斯billuart ，其他人）试图改善这种解释，对其他线路通过区分内部和外部的数量。 By internal quantity (quantitas interna seu in actu primo) is understood that entity, by virtue of which a corporeal substance merely possesses "aptitudinal extension", ie the "capability" of being extended in tri-dimensionaI space.由国内数量（关于量国际您在工会之一）是理解的实体，凭借一个是有形的物质，只是拥有"智能扩展" ，即"能力"的延伸，在三dimensionai空间。 External quantity, on the other hand (quantitas externa seu in actu secundo), is the same entity, but in so far as it follows its natural tendency to occupy space and actually extends itself in the three dimensions.对外数量，但另一方面（关于量externa您在工会secundo ） ，是同一个实体，但至目前为止，因为它遵循其自然趋势，占据空间和延伸，其实本身在三个方面。 While aptitudinal extension or internal quantity is so bound up with the essences of bodies that its separability from them involves a metaphysical contradiction, external quantity is, on the other hand, only a natural consequence and effect, which can be so suspended and withheld by the First Cause, that the corporeal substance, retaining its internal quantity, does not extend itself into space.而智能延期或内部的数量是如此势必与本质的机构，其可分性，由他们涉及到形而上的矛盾，外部数量，但另一方面，只有一个自然的后果和影响，这可以使缓刑，并扣压了由第一个原因，这是有形的物质，仍保留其在国内的数量，并没有扩大自己送入太空。 At all events, however plausibly reason may seem to explain the matter, it is nevertheless face to face with a great mystery.在所有比赛中，但振振有辞，理由似乎是解释此事，但它是面对一个伟大的奥秘。
(c) The third and last question has to do with the multilocation of Christ in heaven and upon thousands of altars throughout the world. （三）第三个也是最后一个问题，难道与multilocation基督升天后，数以千计的神坛整个世界。 Since in the natural order of events each body is restricted to one position in space (unilocatio), so that before the law proof of an alibi immediately frees a person from the suspicion of crime, multilocation without further question belongs to the supernatural order.因为在自然秩序的事件，每一个机构，是仅限于一个位置，在空间（ unilocatio ） ，因此在法律面前证明不在场，立即释放一个人从涉嫌犯罪的， multilocation没有进一步的问题是属于超自然秩序。 First of all, no intrinsic repugnance can be shown in the concept of multilocation.首先，没有内在的反感，可以表现在观念multilocation 。 For if the objection be raised, that no being can exist separated from itself or show forth local distances between its various selves, the sophism is readily detected; for multilocation does not multiply the individual object, but only its external relation to and presence in space.如果异议被提出，没有被可以存在脱离本身还是显示了地方之间的距离，其各个守土有责，诡辩，是很容易发现; multilocation并不乘以个别对象，但只是其对外的关系，并在空间。 Philosophy distinguishes two modes of presence in creatures:哲学区分了两种模式存在的动物：
the circumscriptive, and该circumscriptive ，
the definitive.具有权威性的。
The first, the only mode of presence proper to bodies, is that by virtue of which an object is confined to a determinate portion of space in such wise that its various parts (atoms, molecules, electrons) also occupy their corresponding positions in that space.第一，唯一的方式存在恰当的机构，就是凭借这一个对象，是局限在一个确定的部分空间，在这种明智的，其各部分（原子，分子，电子） ，也占据了相应的位置在这空间。 The second mode of presence, that properly belonging to a spiritual being, requires the substance of a thing to exist in its entirety in the whole of the space, as well as whole and entire in each part of that space.第二个模式的存在，即妥善属于一种精神，需要物质的东西，存在于一个整体在整个空间，以及整体和整个每一部分的空间。 The latter is the soul's mode of presence in the human body.后者是灵魂的方式存在于人体。 The distinction made between these two modes of presence is important, inasmuch as in the Eucharist both kinds are found in combination.之间的区别这两种方式的存在是重要的，因为在圣体圣事的两种发现的组合。 For, in the first place, there is verified a continuous definitive multilocation, called also replication, which consists in this, that the Body of Christ is totally present in each part of the continuous and as yet unbroken Host and also totally present throughout the whole Host, just as the human soul is present in the body.为，摆在首位，有验证连续确切multilocation ，所谓还复制，它在这方面，即基督的身体是完全存在于每一个部分的连续和仍未间断的东道国也彻底，目前在整个东道国，正如人的灵魂是存在于人体。 And precisely this latter analogy from nature gives us an insight into the possibility of the Eucharistic miracle.和正是这后一种比喻来自大自然给了我们一个启示可能把圣体圣事的奇迹。 For if, as has been seen above, Divine omnipotence can in a supernatural manner impart to a body such a spiritual, unextended, spatially uncircumscribed mode of presence, which is natural to the soul as regards the human body, one may well surmise the possibility of Christ's Eucharistic Body being present in its entirety in the whole Host, and whole and entire in each part thereof.如果，正如已经看到上述情况，神全能，可以在一个超自然的方式传授给一个机构，这样的精神，未扩展，在空间上uncircumscribed模式的存在，这是自然的灵魂，至于人体，可以推测的可能性基督的圣体圣事的机构，目前正将其全部，在整个东道主，对整个整个每一部分。
There is, moreover, the discontinuous multilocation, whereby Christ is present not only in one Host, but in numberless separate Hosts, whether in the ciborium or upon all the altars throughout the world.有，而且，间断multilocation ，而基督是，目前不仅在一个东道国，但在无数独立的主持人，无论是在ciborium或致函所有神坛整个世界。 The intrinsic possibility of discontinuous multilocation seems to be based upon the non-repugnance of continuous multilocation.内在的可能性间断multilocation似乎是基于非厌恶连续multilocation 。 For the chief difficulty of the latter appears to be that the same Christ is present in two different parts, A and B, of the continuous Host, it being immaterial whether we consider the distant parts A and B joined by the continuous line AB or not.对于行政的难度，后者似乎是说，同一基督，是目前在两个不同的部分， A和B ，连续主办，它是不重要的，我们是否考虑遥远的A和B部分加入了由连续线上诉与否。 The marvel does not substantially increase, if by reason of the breaking of the Host, the two parts A and B are now completely separated from each other.这个奇迹并没有大幅增加，如果由原因打破了东道主，这两个A和B部分，现在完全分开，从对方的经验。 Nor does it matter how great the distance between the parts may be.也不是不管你多么伟大，它们之间的距离零件可能。 Whether or not the fragments of a Host are distant one inch or a thousand miles from one another is altogether immaterial in this consideration; we need not wonder, then, if Catholics adore their Eucharistic Lord at one and the same time in New York, London, and Paris.不论该片段的主机是遥远的一英寸或千里，从一个又是完全无关重要，在这样的考虑，我们不必怀疑，那么，如果天主教徒崇拜他们的圣体圣事的主，在同一个时间，在纽约，伦敦，和巴黎。 Finally, mention must be made of mixed multilocation, since Christ with His natural dimensions reigns in heaven, whence he does not depart, and at the same time dwells with His Sacramental Presence in numberless places throughout the world.最后，还必须提到了混合multilocation ，因为基督与他的自然层面笼罩在天上，何时会有，他不离开，并在同一时间，整篇都与他的圣事，在无数地方，在整个世界。 This third case would be in perfect accordance with the two foregoing, were we per impossible permitted to imagine that Christ were present under the appearances of bread exactly as He is in heaven and that He had relinquished His natural mode of existence.这第三个案例，将在完善两国根据前述情况，我们也不可能每准许想象基督人出席下露面的面包，正是因为他是在天上，他曾放弃他的自然的方式存在。 This, however, would be but one more marvel of God's omnipotence.不过，这会，但多一个奇迹上帝的全能。 Hence no contradiction is noticeable in the fact, that Christ retains His natural dimensional relations in heaven and at the same time takes up His abode upon the altars of earth.因此，没有任何矛盾，是明显的事实，即基督保留其天然的立体关系，在天堂与在同一时间内占据了他的居留权后，神坛的地球。
There is, furthermore, a fourth kind of multilocation, which, however, has not been realized in the Eucharist, but would be, if Christ's Body were present in its natural mode of existence both in heaven and on earth.因此，此外，第四个种multilocation ，却一直无法落实，在圣体圣事，但将是，如果基督身体的人出席，在其自然的方式存在，无论是在天上，地下。 Such a miracle might be assumed to have occurred in the conversion of St. Paul before the gates of Damascus, when Christ in person said.to him: "Saul, Saul, why persecutest thou me?"这样的一个奇迹，可以假定都发生在转换圣保禄前，盖茨在大马士革，当基督教的人said.to他说： "扫罗，扫罗，为什么persecutest你我" ？ So too the bilocation of saints, sometimes read of in the pages of hagiography, as, eg, in the case of St. Alphonsus Liguori, cannot be arbitrarily cast aside as untrustworthy.所以太了bilocation的圣人，有时候看的，在页面的hagiography ，作为约束，例如在案件圣阿方liguori ，不能随意弃之如不可信。 The Thomists and some later theologians, it is true, reject this kind of multilocation as intrinsically impossible and declare bilocation to be nothing more than an "apparition" without corporeal presence.该thomists和一些后来的神学家，这是事实，拒绝这种multilocation作为本质上是不可能的，并宣布bilocation将只是一个" apparition "没有有形的存在。 But Cardinal De Lugo is of opinion, and justly so, that to deny its possibility might reflect unfavorably upon the Eucharistic multilocation itself.但枢机主教德卢戈是见仁见智，公正，所以，即否定其可能性，可能反映出不利后，圣体圣事的multilocation本身。 If there were question of the vagaries of many Nominalists, as, eg, that a bilocated person could be living in Paris and at the same time dying in London, hating in Paris and at the same time loving in London, the impossibility would be as plain as day, since an individual, remaining such as he is, cannot be the subject of contrary propositions, since they exclude one another.如果有问题的变幻莫测的许多nominalists ，因为，例如，在某bilocated人可住在巴黎，并在同一时间内死亡，在伦敦，恨在巴黎和在同一时间，爱在伦敦，是不可能的，将作为中原为一天，由于个人，其余如他的地方，不能得到解决，有待相反的主张，因为他们排斥另一种。 The case assumes a different aspect, when wholly external contrary propositions, relating to position in space, are used in reference to the bilocated individual.如此假设的一个不同方面，当全外部相反的主张，有关立场，在太空中，用得其所在参考了bilocated个人。 In such a bilocation, which leaves the principle of contradiction intact, it would be hard to discover an intrinsic impossibility.在这样一个bilocation ，树叶的原则，矛盾原封不动，便不难发现，一个内在不可能的事。
Publication information Written by J. Pohle.出版信息写了J. pohle 。 Transcribed by Charles Sweeney, SJ.转录由查尔斯Sweeney ） ，律政司司长。 The Catholic Encyclopedia, Volume V. Published 1909.天主教百科全书，体积诉公布1909年。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, May 1, 1909. nihil obstat ， 1909年5月1日。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
This heretical doctrine is an attempt to hold the Real Presence of Christ in the Holy Eucharist without admitting Transubstantiation.这个邪教学说，是美国企图以掌握真实存在的基督圣体圣事不必承认陷于变体说。 According to it, the substance of Christ's Body exists together with the substance of bread, and in like manner the substance of His Blood together with the substance of wine.根据该原则，实质的基督身体的存在，再加上物质的面包，并以同样方式的实质内容，他的血液与物质的葡萄酒。 Hence the word Consubstantiation.因此字consubstantiation 。 How the two substances can coexist is variously explained.如何把这两种物质可以共存有各种解释。 The most subtle theory is that, just as God the Son took to Himself a human body without in any way destroying its substance, so does He in the Blessed Sacrament assume the nature of bread.最微妙的理论则认为，正如上帝的儿子，走上自己是一个对人体无任何方式摧毁其实质内容，那么他在圣体假设性质的面包。 Hence the theory is also called "Impanation", a term founded on the analogy of Incarnation.因此，该理论也被称为" impanation " ，这是一个长远的基础上的比喻化身。
The subject cannot be treated adequately except in connection with the general doctrine of the Holy Eucharist.此事不能充分治疗，除涉嫌与一般学说的圣体圣事。 Here it will be sufficient to trace briefly the history of the heresy.这里不仅将有足够的追查简要历史的异端。 In the earliest ages of the Church Christ's words, "This is my body", were understood by the faithful in their simple, natural sense.在最早的年龄教会基督的话说， "这是我的身体" ，被理解，忠实于自己的简单，自然常识。 In the course of time discussion arose as to whether they were to be taken literally or figuratively; and when it was settled that they were to be taken literally in the sense that Christ is really and truly present, the question of the manner of this presence began to be agitated.在这个过程中的时间讨论，是由于它们是否真的被字面或比喻;时，事情获得解决，他们将要采取的字面意义上说，基督是实实在在地，目前，这个问题的方式，这种驻留开始被激动。 The controversy from the ninth to the twelfth century, after which time the doctrine of Transubstantiation, which teaches that Christ is present in the Eucharist by the change of the entire substance of bread and wine into His Body and Blood, was fully indicated as Catholic dogma.争议，从第九至十二世纪后，其中的时间学说陷于变体说，它教导我们，基督是目前在圣体圣事所改变的整个物质的面包和酒到他的身体和血液，是充分表明，作为天主教教条。 In its first phase it turned on the question whether the Body was the historical body of Christ, the very body which was born, crucified, and risen.在第一阶段，它把对问题的机构是否是历史基督的身体，非常的机构诞生了，钉在十字架上，并增加了。 This is maintained by Paschasius Radbert and denied by Ratramnus in the middle of the ninth century.这是保持paschasius radbert并否认ratramnus在中东的第九世纪。 What concerns us here more closely is the next stage of the controversy, when Berengarius (1000-1088) denied, if not the Real Presence, at least any change of the substance of the bread and wine into the substance of the Body and Blood.我们关心这里更加紧密，是下一阶段的争议，当berengarius （ 1000至1088年）否认，如果不是真正的存在，至少要改变任何实质的面包和酒进入实质的身体和血液。 He maintained that "the consecrated Bread, retaining its substance, is the Body of Christ, that is, not losing anything which it was, but assuming something which it was not" (panis sacratus in altari, salvâ suâ substantiâ, est corpus Christi, non amittens quod erat sed assumens quod non erat-Cf. Martène and Durand, "Thesaurus Novus Anecd.", IV, col 105).他坚持认为： " consecrated面包，保留它的实质，是基督的身体，也就是没有失去什么，它是的，但假设的东西，它不是" （潘尼斯sacratus在altari ， salvâ suâ substantiâ ，预计参加科珀斯克里斯蒂，非amittens和erat的SED assumens和非erat -比照martène和迪朗， "词库新闻anecd " ，四，中校105 ） 。 It is clear that he rejected Transubstantiation; but what sort of presence he admitted would seem to have varied at different periods of his long career.这是明确表示，他拒绝陷于变体说，但什么样的存在，他也承认，似乎有各种不同的，在不同的历史时期，他的长期事业。 His opinions were condemned at various councils held at Rome (1050, 1059, 1078, 1079), Vercelli (1050), Poitiers (1074), though both Pope Alexander II and St. Gregory VII treated him with marked consideration.他的意见被谴责，在各种议会在罗马举行（ 1050 ， 1059名， 1078 ， 1079 ） ， Vercelli的（ 1050 ） ，普瓦捷（ 1074 ） ，尽管这两个教皇亚历山大二世和圣格雷戈里第七给予显着的考虑。 His principal opponents If were Lanfranc, afterwards Archbishop of Canterbury (De Corpore et Sanguine Domini adversus Berengarium Turonensem), Durandus of Troarn, Guitmundus of Aversa, and Hugh of Langres.他的主要对手，如果被朗弗朗，事后坎特伯雷大主教（德corpore等乐观多米尼相反方向berengarium turonensem ） ， durandus的特罗阿恩， guitmundus的aversa ，休的langres 。 Although it cannot be said that Berengarius found many adherents during his lifetime, yet his heresy did not die with him.虽然不能说berengarius发现其中有许多追随者在他的一生中，但他的异端邪说，没有死亡与他的。 It was maintained by Wyclif (Trialog, IV, 6, 10) and Luther (Walch, XX 1228), and is the view of the High Church party among the Anglicans at the present time.这是保持wyclif （ trialog ，四，六， 10 ）和路德（瓦尔希，某某1228 ） ，是鉴于对高教会了党在圣公会在目前这个时间。 Besides the councils above-mentioned, it was condemned by the Fourth Lateran Council (1215), the Council of Constance, (1418 -- "The substance of the material bread and in like manner the substance of the material wine remain in the Sacrament of the altar", and the first of the condemned propositions of Wyclif), and the Council of Trent (1551).除了议会上面提到的，它谴责第四lateran会（ 1215年） ，理事会的人Constance ， （ 1418 -"实质的物质食粮，在喜欢的方式实质的物质葡萄酒留在圣走下神坛" ，并第一次的谴责命题wyclif ） ，以及安理会的遄达（ 1551 ） 。 Berengarius and his modern followers have appealed chiefly to reason and the Fathers in support of their opinions. berengarius和他的现代追随者们呼吁，最主要的原因与父亲支持他们的意见。 That Transubstantiation is not contrary to reason, and was at least implicitly taught by the Fathers, is shown in the article TRANSUBSTANTIATION.即陷于变体说是不违背常理，并至少含蓄地教，由父亲，是显示在文章中陷于变体说。 In the discussions of the Father about the two natures in the one Person the analogy between the Incarnation and the Eucharist was frequently referred to, this led to the expression of views favoring Impanation.在讨论中的父亲约两个性质，在一个人的比喻之间的化身和圣体圣事是经常提到的，这导致了表达意见的偏袒impanation 。 But after the definitive victory of St. Cyril's doctrine, the analogy was seen to be deceptive.但是，当最终的胜利，圣西里尔的学说，比喻被认为是骗人的。 (See Batiffol, Etudes d'histoire, etc., 2nd series, p. 319 sqq.) The great Schoolmen unanimously rejected Consubstantiation, but they differed in their reasons for doing so. （见batiffol ，练习曲-虚拟现实等，第二系列，第3 19页s qq） 。伟大s choolmen一致拒绝c onsubstantiation，但他们不同于在他们这样做的原因。 Albertus Magnus, St. Thomas, and St. Bonaventure, maintained that the words, "This is my body", disproved it; while Alexander of Hales, Scotus, Durandus, Occam, and Pierre d'Ailly declared that it was not inconsistent with Scripture, and could only be disproved by the authority of the Fathers and the teaching of the Church (Turmel, Hist. de la théol. posit., I, 313 sqq.). ： Albertus思，圣托马斯，圣文德，坚持认为，换句话说， "这是我的身体" ，反证了它，而亚历山大的hales ， scotus ， durandus ，的Occam ，和Pierre -阿伊宣布，它在不抵触经文中，并只可反证，由权威的父亲和教学的教会（ turmel ，历史。 de的香格里拉théol 。阳性。来说，我和313 sqq ） 。 This line of argument has been a stumbling block to Anglican writers, who have quoted some of the Schoolmen in support of their erroneous opinions on the Eucharist; eg Pusey, "The Doctrine of the Real Presence" (1855).按照这种说法已成为绊脚石英国国教的作家，他所引述的部分的schoolmen支持他们的错误意见，对圣体圣事;例如pusey ， "中庸真正的存在" （ 1855 ） 。
Publication information Written by TB Scannell.出版信息写结核病Scannell先生。 Transcribed by Dan Clouse.转录由丹clouse 。 The Catholic Encyclopedia, Volume IV.天主教百科全书，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat. nihil obstat 。 Remy Lafort, Censor.人头马lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography参考书目
In addition to the works mentioned, see HARPER, Peace through the Truth, (London, 1866), I; FRANZELIN, De SS Euch.除上述提及的作品，见哈珀，通过和平的真相， （伦敦， 1866年）的时候，我; franzelin ，德五euch 。 (Rome, 1873), thes. （罗马， 1873年） ， thes 。 xiv; SCWANE, Dogmengeschichte (Freiburg im Br., 1882), III; VERNET in Dict.第十四; scwane ， dogmengeschichte （弗赖堡的IM溴， 1882年） ，三;弗内特在字典。 de théol.德théol 。 cath.蛋白酶。 sv Bérénguer de Tours; STREBER in Kirchenlex, sv Consubstantatio; HEDLEY, The Holy Eucharist (1907); WAGGETT, The Holy Eucharist (Anglican, London, 1906); GORE, The Body of Christ (London, 1907). sv bérénguer德赏streber在kirchenlex ， sv consubstantatio ;赫德利，圣体圣事（ 1907年） ; waggett ，圣体圣事（圣公会，伦敦， 1906年） ;戈尔，基督的身体（伦敦， 1907年） 。
We (editors of BELIEVE), who happen to be Protestant, feel that the above articles accurately present the facts and general modern scholastic attitudes toward transubstantiation.我们（编辑相信） ，他碰巧被新教，认为上述条款如实反映事实和一般现代学术态度陷于变体说。 Catholics are taught that there is compelling Scriptural and Patristic Tradition proof for supporting the premise of transubstantiation.天主教徒都告诉我们，有令人信服的圣经和教父的传统证据支持的前提下陷于变体说。 They therefore may take exception with some of the statements made.因此，他们可能会采取例外与部分所作的发言。 We hope to soon locate a Catholic scholar's article on the subject to add to this presentation.我们希望能尽快找到一个天主教学者的文章就这个问题向他们加入到这份陈述。
Luther, and Calvin, and others, each felt that this was an illogical conclusion, and, more specifically, that the Bible does not clearly support the "bloody" interpretation. Some Protestants came to conclude that the bread was "merely symbolic" of the Lord, while others (following Luther) felt it really became the Lord, but in a non-bloody way.路德，卡尔文和其他人，每个不满，认为这是一个符合逻辑的结论，而且，更具体地说，即圣经没有明确支持"血腥"的解释， 一些新教徒来到得出结论认为，面包是"纯粹的象征"的主，而其他人（以下路德）认为，它真的成了上帝，但在一个不流血的方式。
No one can either "prove" or "disprove" any of these viewpoints either. 没有人可以"证明"或"反证"上述任何一种观点。
It is a subject on which there can never be agreement! Each group has applied their own preconceptions and assumptions and decided on a specific conclusion/interpretation. Since the Bible does not include sufficient details to tell that one or another is more correct, they each should be considered "equally correct" (personal opinion), and therefore totally valid FOR THAT GROUP. 这是一个议题，这点大家都不会同意！各组已申请自己的成见和假设，并决定对一个具体的结论/口译， 因为圣经没有包括足够的细节看出一个或另一个是比较正确的话，他们每人应被视为"同样正确"的 （个人意见） ，因此完全适用于该集团。 Therefore, we see no cause or basis to criticize Catholics for their conclusion regarding Transubstantiation.因此，我们看不到有任何原因或基础，以批评天主教徒，为他们的结论就陷于变体说。 But we also see no cause or basis to criticize Zwingli et al for a purely symbolic understanding.但我们也看到，没有任何原因或依据批评zwingli等人，为一个纯粹的象征性的理解。
Our Church feels that such arguments are pretty much irrelevant. What REALLY is important is how the Eucharist is perceived by and affects the specific person that partakes in it. If a person simply eats it, as a mundane piece of bread, it has no merit, in ANY Church!我们的教会认为，这种论调是非常不重要。 才是真正重要的是如何圣体圣事是所察觉 ，并影响特定人士表示，参与大，因为如果一个人根本吃它，作为一个世俗的一块面包，它没有任何好处在任何教会！ However, if the person's heart is deeply affected by the Rite (the REAL desire of the Lord), then it is valid, no matter what the opinions on interpretation might be.但是，如果人的心是深深受到了成年礼（真实愿望主）的话，那就是有效的，无论有什么意见，对解释可能。
We have a rather different thought to offer up on the subject!我们有一个相当不同的思路提供了关于这一主题！ Modern science has proven that there are an unbelievable number of atoms in even a small amount of any liquid or solid (Avogadro's number).现代科学已经证明，有一个令人难以置信的数量的原子，甚至少量的任何液体或固体（阿伏伽德罗的号码） 。 If there is a cup of coffee on your desk, or a glass of pop, or a Ritz cracker, or a candy bar, there are something like 100,000,000,000,000,000,000,000 atoms in it.如果有一个喝咖啡对你的案头，还是玻璃的流行音乐，还是丽嘉裂解，或是糖果酒吧，有一些像100000000000000000000000原子中的。 When Jesus Lived, He breathed!当耶稣住了，他吹了！ Every breath He exhaled had water vapor in it and carbon dioxide, atoms and molecules that HAD BEEN PART OF HIS BODY.每呼气他呼出了水汽在它和二氧化碳，原子和分子已被他的部分身体。 A number of years back, I studied this subject carefully.数年前，我在研究这个课题小心。 The winds of the world distribute such air, including those molecules, all around the world, within a couple years.风的世界散布这些空气，包括那些分子，在世界各地，一对夫妇年。 As a wheat plant is growing in Kansas, it takes in carbon dioxide and water vapor from the air, which then become part of that plant!作为小麦的植物是生长在堪萨斯州，它的二氧化碳和水蒸气，从空中，然后成为部分，即植物！ The point here is that some of those molecules had actually been part of the Body of Jesus 2000 years earlier!这一点在此指出的是某些人的分子已实际身体的一部分耶稣2000年早些时候！ I did the math on this, and was amazed!我本来数学就这个问题，感到十分诧异！ Every mouthful of that coffee certainly contains around a MILLION atoms that had once physically been part of the Body of Jesus!每一口咖啡，当然包含约100万原子曾一度身体被身体的一部分耶稣！ Similar for crackers or candy bars!类似饼干或糖块！
This is really an entirely different subject, but it certainly is an established fact.这实在是一个完全不同的问题，但毫无疑问，这是一个既定的事实。 I see it as sort of affecting such arguments regarding the Nature of the Eucharist.我看这是排序的影响这种论调对于大自然的圣体圣事。 If someone wanted to think that the million atoms that ACTUALLY had been part of the Body of Jesus were "bloody", I cannot really argue against that, because some/most of those atoms certainly had been His blood and His flesh.如果有人要以为这是万原子实际上已被部分的是耶稣的身体被"血腥" ，我真的不能反驳这点，因为有些/大多数这些原子当然一直是他的血和肉。 However, if a different person would choose to look at that coffee as more "symbolic", well that is also sort of true!但是，如果一个不同的人会选择看那个咖啡随着越来越多的"象征性" ，那么这也是一种真！
This is brought up to try to show that "arguments" on "human important perceptions" are probably not really very important.这是带来了尝试表明， "论据" ， "人重要的看法： "也许不是真的很重要。 Also, that you might look at EVERY piece of bread, and meat, and vegetable, and every glass of any liquid, in a new light!另外，你可能看每一块面包，肉类，蔬菜，都被玻璃的任何液体，在新的光芒！ With the proper mind-set, I believe, one could see that EVERY bite of food and every sip of liquid is arguably "of Christ" in a VERY direct way!与适当的心理定势，我相信，人们可以看到，每一口食物都SIP的液体可以说是"基督"的一个非常直接的方式！ Instead of just sucking down a Pepsi, look at it for a moment, and contemplate these facts.而不是只吸了百事可乐，看它一会儿，沉思了这些事实。 I have a VERY large number of "religious experiences" in this way!我有一个非常大的数目， "宗教经验" ，这种方式！
Some Christians might get upset over the molecule discussion above.有些基督徒可能获得超过底价分子从以上讨论。 NO, it is NOT meant as any replacement for Faith perceptions of the Eucharist!不，这是不是意味着作为任何更换为信仰的看法，圣体圣事！ It is NOT to imply that Faith perceptions are incorrect or incomplete.这是不是意味着信仰的看法是不正确或不完整。 Just the reverse!刚刚扭转！ Our small Church encourages all Members to spend a few seconds contemplating the wafer or bread about to be taken in the Eucharist Rite, in order to realize, in ADDITION to the Faith importance as described by their Church, the ACTUAL FACT that they are looking at and about to ingest ACTUAL PHYSICAL PARTS of the Body of Jesus!我们的小教堂鼓励所有成员花了几秒钟继续研究晶圆片面包或即将采取的圣体圣事礼仪，为了实现好，除了信仰的重要性，形容他们的教会，但事实上，他们正在寻找在即将摄取的实际身体部分的耶稣！ Personally, I often get a shiver, in realizing just how intimately Jesus is to me in that Rite!以我个人而言，往往得到颤栗，在实现公正，如何关系密切，耶稣是我在这成年礼！ We hope that is also true among the Congregation!我们希望，也确实之间众！
I will attempt to describe the issue, as best I understand it.我将尝试描述此问题，我要尽自己的理解。
As far as we can find from research, the word Consubstantiation has absolutely no other usage other than to supposedly describe the Lutheran belief regarding the Eucharist.据我们能够找到从科研，字consubstantiation已绝对没有其他的用途以外，以假定形容路德信仰有关圣体圣事。 However, Lutheran Clergy seem to go ballistic regarding the very existence of the word!然而，路德派牧师，似乎去弹道就存在的字眼！ Now, if the "definition" of the word Consubstantiation is inaccurate, I could easily see why Lutherans would want to correct it.现在，只要把两岸"定义"这个词consubstantiation是不准确的话，我可以很容易看到为什么lutherans将要纠正它。 But that has never been their interest, in dozens of Lutheran Clergy who have complained about the above (scholar-written) articles.但从来没有自己的利益，在几十个路德派牧师的人都抱怨以上（学者撰写）的文章。 They always are intensely outraged (and most very clearly express extreme outrage!) at the very word itself!他们往往是在激烈愤怒（和大部分很清楚的表示极端的愤慨！ ） ，在很一词本身！ In every case, I have calmly tried to ask why, and none have ever responded to that question.在任何情况下，我曾冷静地试图要问为什么，并没有以往回应这个问题。
That attitude COULD make sense, IF the word Consubstantiation had some second meaning, a usage where the meaning is clearly different from Lutheran belief regarding the Eucharist.这种态度可以理解，如果单词consubstantiation了一些的第二个意义，而使用的含义显然是不同信仰路德教关于圣体圣事。 No Lutheran Clergy has never indicated that there is any other such usage.没有路德会神职人员从来没有表示有任何其他这种用法。
This then seems REALLY confusing to me!这就好像真的混淆了我！ At this point in each communication, I usually refer to the word "mousepad", which, as far as I know, only has a single usage, that little area on which a computer mouse moves around.在这一点上，在每一个沟通，我通常是指用" mousepad " ，其中，据我所知，只有一个单一的用法，即小面积上电脑鼠标动作左右。 If someone became intensely emotionally irritated by the word "mousepad", I would wonder why.如果有人成为紧锣密鼓恼怒情绪一词由" mousepad "时，我会想知道为什么。 With no other know usage, WHATEVER the definition of that word is, it MUST have something to do with a mouse and moving it around!不知道其他的用途，无论定义这个词的是，它必须也要与鼠标移动它靠近！ So even if a definition was considered inaccurate, doesn't it make more sense to attempt to refine the definition to being more correct than to become abusive and mean-spirited because the word mousepad was used?因此，即使一个定义被认为是不准确的，没有它，使更多的责任感，以试图重新定义，以更正确的，比成为辱骂，并指一种昂扬的精神状态，因为这个词mousepad用？
In my interactions with Lutheran Ministers on this one subject, I have started to wonder how well they have their acts together!在我的互动与路德部长们就这一个议题，我已经开始怀疑有多少，以及他们自己的行为，共同发展！ Some have insisted that, yes, Luther described this view, but later abandoned it, and yes, Melanchthon first used that word but also later refuted it completely.有些人坚持说，是的，路德形容这种看法，但后来放弃了它，是的，梅兰希顿首次使用这个词，但后来也驳斥它完全。 Does this mean that Lutheran beliefs today are not compatible with what Luther had believed as he initiated the Protestant Reformation?这是否意味着路德信仰今天不兼容什么路德曾经相信，因为他倡导了新教改革吗？ (seems like a fair question). （好像一个公平的问题） 。 Other Lutheran Clergy have "announced" to me that Luther had never used such a word (which is true!) and that it first was used around 60 years later, around 1590.其他路德会神职人员" ，宣布"我认为路德从来没有用了这样一个词（这是真的！ ） ，并认为它首先是用大约60年后的今天，第1590左右。 Yet other Lutheran Clergy insist that the word Consubstantiation was used (either 100 or 200 years) before Luther, and some of those claims say that Scotus first used it.不过，其他路德派牧师坚持说，字consubstantiation用（无论是100还是200年）之前，路德，和某些人的债权说scotus首次使用它。 But none have ever provided BELIEVE with actual texts of any of these things, and instead only refer to MODERN Lutheran texts.但还没有提供任何时候都相信，以实际文本的任何这些东西，而不是只指现代路德文本。 The standards of BELIEVE are such that that is not good enough!该标准的，相信这样的说明，这是不足够的！ If we are to dump the work of a highly respected Christian scholar (our included texts), we would need REALLY good evidence and documentation!如果我们要倾倒的工作，一位德高望重的基督教学者（包括我国文本） ，我们需要真正好的证据和文件！
Even if someone used that specific word prior to Luther, that does not necessarily mean that it did or didn't mean the same thing.甚至如果有人利用这特定的单词之前，路德，这并不一定意味着它还是并不意味着同一件事。 The word "mouse" has been around for thousands of years, but never referred to any part of a computer until twenty years ago!用"鼠标"已经千百年来，但从未提及任何部分的电脑，直到二十年前！ Should we read a Shakespeare mention of a mouse with outrage, in not properly also referring to the computer?我们应该阅读莎士比亚提的鼠标与愤慨，在没有妥善亦指电脑吗？
In any case, all we want are actual facts.在任何情况下，所有我们希望是客观事实。 Except for these aberrant Lutheran Clergy Members, we actually strongly support the Lutheran Church and wish to improve BELIEVE to better present their beliefs.除了这些异常路德派牧师的成员来说，我们确实强烈支持路德教会，并希望改善相信，以更好地介绍他们的信仰。 But, regarding this one word, Consubstantiation, they seem to immediately get angry and vengeful and go into attack-mode, without (yet) ever providing actual evidence (not counting recent articles of their peers) which is what we actually need.但是，对于这一个字， consubstantiation ，他们似乎马上让愤怒和报复，并进入攻击模式，但无（但）以往任何时候都提供实际的证据（不包括近期文章的同侪） ，而这正是我们真正需要的人。 For example, if Scotus actually used the term Consubstantiation, we would just need the name of the book and the page number, so we could research the context in which the word was used.举例来说，如果scotus实际利用任期consubstantiation ，我们只需要的名义，这本书和页码，所以我们可以研究的上下文中使用该词。
This subject has been quite confusing to us at BELIEVE.这个议题已相当混乱，给我们相信。 We would have thought that the Lutheran Church would have LOVED to have a "special word" that referred ONLY to their unique belief on the Eucharist!我们本来认为，路德教会会喜欢有一个"特殊词" ，指的只是其独特的信仰，对圣体圣事！ No other Church other than the Roman Catholic Church has such a specific word associated with it.没有其他教会以外的罗马天主教教堂有这样一个特定的单词与此相关。 But it is clear that Lutherans would really wish to eliminate that word from our language!但显然lutherans真的想消除这个词从我们的语言！ And we do not see why!我们不明白为什么！ We have made many offers to "correct an inaccurate definition" but Lutherans do not seem interested in that.我们也提出了很多优惠，以"纠正一个不准确的定义" ，但lutherans似乎并不感到兴趣。
General Information 一般资料
Dear Editor:亲爱的编辑：
I was browsing your article concerning the various views of the Lord's Supper, or Eucharist.我是在浏览您的文章有关的各种意见主的晚餐，或者圣体圣事。 You noted that none of the Lutheran pastors who have spoken with you could cite anything, beyond modern articles, asserting that the Lutheran position is not "consubstantiation."你指出，没有一个路德派牧师，他们也与你可以列举的话，以后现代的文章，声称路德的立场是不是" consubstantiation " 。 Allow me, first, to present a source from the time of the Reformation and, second, to add some clarification.首先，请允许我，以目前的一个来源，从时间的改造，其次，要添加一些澄清。
Nicolaus Selneccer(1530-1592), one of the authors/orchastrators of the Formula of Concord writes, "Although our churches use the old expressions 'in the bread', 'with the bread,' or 'under the bread' ... they do not teach an inclusio, consubstantiatio, or delitescentia. The meaning is rather that Christ, 'when giving the bread, gives us simultaneously His body to eat...'" Vom hl. Nicolaus的selneccer （ 1530至1592年） ，作者之一/ orchastrators该公式的康科德写道， "虽然我们的教堂采用旧的表情'面包' ， '与面包， '或'下的面包' … …他们不教一个inclusio ， consubstantiatio ，或delitescentia 。意思，而不是基督， '当给予面包，让我们同时他的身体吃...'" vom的HL 。 Abendmahl des Herrn etc. (1591) Bl E 2. abendmahl万herrn等（ 1591 ）条e 2 。
The reason Lutheran pastors get upset over the attribution of the term "consubstantaion" to our theology is two-fold.原因路德会牧师获得超过底价的归属而言， " consubstantaion "我们的神学是两方面。
First, you may find in early Luther (the Luther of whom he himself writes, in his introduction to his Latin writings, was still a "raving papist.") that he preferred "consubstantiation," as argued by Peter d'Ailly's "Questiones on Peter Lombard."第一，你可能会发现，在早期路德（路德的人，他自己写道，在他的介绍中，以他的拉丁语著作，仍然是一个"胡言papist " ）表示，他比较喜欢的" consubstantiation ， "作为辩称，彼得-a illy's" q uestiones对彼得伦巴第" 。 Luther preferred d'Ailly's view, however, largely for philosophical reasons.路德推荐-a illy's，但认为，这主要是为哲学的原因。 It required only a single miracle whereas transubstantiation, as it had been pushed from Aquinas to Duns Scotus required a second miracle: the annihilation of the substance of the bread.它仅需要一个单一的奇迹，而陷于变体说，因为它已被推迟，从阿奎那到duns scotus所需的第二个奇迹：那叫物质的面包。 Though, at the time, Luther only argues that it is "better philosophy" and would be preferred only if transubstantiation hadn't already been declared by the Church.虽然，在那个时候，路德只是辩称，这是"更好的哲学" ，并会推荐只陷于变体说，如果不是已经被宣布由教会。 So, the first reason why Lutherans reject the idea of consubstantiation is that the term itself is wrapped up in the same philosophical categories as transubstantiation and is, therefore, rejected on those grounds.所以，第一个理由lutherans拒绝的想法consubstantiation是这个词本身是结束了在同一个哲学范畴，因为陷于变体说，因此既是拒绝就这些理由。 The Lutheran objection to transubstantation wasn't so much that they excluded the bread/wine, but that the theory had dogmatized Aristotle which, in turn, speaks where Scripture has remained silent.路德反对transubstantation没有这么多，他们排除了面包/葡萄酒，但该理论已dogmatized亚里士多德，这反过来讲那里的经文继续保持沉默。 It forces theology in a way typical of Scholasticism: it sets up a principle (principium/Oberbegriff) as the "first thing," under which all our theology must be made to fit.它迫使神学在某种意义上典型的士林哲学：它规定了一个原则（原理/ oberbegriff ）作为"第一件事， "这下我们所有的神学必须作出合适的。 The Lord can't be forced into our principium, therefore, where the Lord has not declared the "how," we are best never to dogmatize our theories about how it may have been possible.主不能强迫纳入我们的工作原理，因此，如果上帝没有宣布"如何， "我们最好不要dogmatize我们的理论如何，它可能已是不可能的。 Notice these words from the Smalcald Articles, III, 6 "We care nothing about the sophistical subtlety by which they teach that bread and wine leave or lose their own natural substance, and that there remains only the appearance and colour of bread, and not true bread..."通知这些话从smalcald文章，三，六"关怀没有提到强辞夺理的微妙性，使他们教导面包和酒离开或者失去自己的天然物质，并有仍然只是外观和颜色的面包，而不是真正的面包… … " The criticism, here, isn't merely the conclusion (that bread is no longer) but the philosophical method, or "sophistical subtelty" which attempts to expalin the how.批评，在这里，不只是结论（即面包不再） ，但哲学方法，即"强辞夺理subtelty " ，它试图解释如何。 Lutherans were quite willing to allow for transubstantation, or even consubstantation, so long as the Church would not make a dogma of such. lutherans很愿意让transubstantation ，甚至consubstantation ，只要教会不会作出教条等。 The reason, in the Babylonian Captivity, Luther cites transubstantiation as one of the "three walls" having obscured the Gospel of the Sacrament is not that they have gotten rid of bread, but they have dogmatized a theory that can't be scripturally substantiated.究其原因，在巴比伦囚禁，路德举陷于变体说，作为其中的"三墙"遮蔽福音的圣事，是不是他们已经清除掉的面包，但是他们已经dogmatized理论不能scripturally属实。 Thus, the reason we reject consubstantiation is for the very same reason we reject transubstantiation.因此，我们之所以拒绝consubstantiation是为了同样的原因，我们拒绝陷于变体说。 Instead, we prefer to speak of the "Sacramental Union," or the "unio sacramentailis."相反，我们宁可说"圣联盟" ，或者" unio sacramentailis " 。 The unio sacramentalis is the Lutheran counterpart to Roman transubstantiation, and Late Medieval consubstantiation, with which is it often mistakingly confounded.该unio sacramentalis是路德会对应到罗马陷于变体说，中世纪晚期consubstantiation ，这是它常常mistakingly混淆。 Like consubstantiation, unio sacramentalis presupposes the bread and body, wine and blood, exist together.像consubstantiation ， unio sacramentalis假定面包和身体，酒和血液，并存。 Bread and wine are not destroyed or "transubstantiated."面包和葡萄酒是不是被摧毁或" transubstantiated " 。 The difference, however, is that no theory is built up about the coexistence of two substances, reflecting the accidents of one to the exclusion of the other.差异，但问题在于，没有任何一种理论是建立了对共存的两种物质，这反映了意外，一至排斥其他。
Second, we prefer not to be call "consubstantiationists," because the differentiation implied by the use of the term suggests that our primary "difference" in our confession of the Sacrament, against Rome, is that of bickering over the presence of bread and wine.第二，我们宁可不要被称之为" consubstantiationists " ，因为其分化所隐含一词的使用表明，我们的首要"差异"在我们供认的圣餐，对罗马，是的争吵超过在场的面包和酒。 This isn't the matter, at all.这不是那一国，在所有。 While we do believe Rome is wrong to dogmatize a philosophical theory (transubstantiation) our real "beef" with the Roman doctrine of the Eucharist is the *sacrifice* of the mass.而我们相信，罗马是错误dogmatize哲学理论（陷于变体说） ，我们真正的"牛肉" ，与罗马学说的圣体圣事是* *牺牲的群众。 Hence, as Luther says in the Babylonian captivity, they have turned what is truly Gospel (beneficium) into law (sacrificium).因此，作为路德说，在巴比伦囚禁，他们把什么是真正的福音（好处）成为法律（ sacrificium ） 。 That is, they have turned something that is primarilly God's gracious, Gospel-deliviering action *for us* into an action we offer to God in order to appease the wrath of the Father.也就是说，他们把东西是primarilly上帝的慈悲，福音deliviering行动*我们*变为行动，我们向上帝，以安抚愤怒的父亲。
Ryan T. Fouts瑞安汤匙fouts
This subject presentation in the original English language这一主题演讲，在原有的英语
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