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。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
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.