[53d] Sess. xiii. Canon 1, “Si quis negaverit, in sanctissimæ eucharistiæ sacramento contineri veré, realiter et substantialiter corpus et sanguinem unà cum anima et divinitate Domini nostri Jesu Christi, ac proinde totum Christum; sed dixerit tantummodò esse in eo, ut in signo, vel figura, aut virtute; anathema sit.”
[54] Sees. xiii. Can. 6, “Si quis dixerit, in Sancto Eucharistiæ Sacramento Christum unigenitum Dei Filium non esse cultu Latriæ etiam externo, adorandum: atque ideò nec festivâ peculiari celebritate venerandum, neque in processionibus, secundùm laudabilem et universalem Ecclesia Sancta ritum et consuetudinem, solemniter circumgestandum, vel non publicè, ut adoretur, populo proponendum, et ejus adoratores esse idololatres; anathema sit.”
[55a] Sess. xxii. 2, “In divino hoc sacrificio, quod in missa peragitur, idem ille Christus continetur, et incruentê immolatur, qui in ara crucis simul seipsum cruentè obtulit.”
[55b] Sess. xxii. Can. 3, “Si quis dixerit, missa sacrificium tantum esse laudis, et gratiarum actionis, aut nudam commemorationem sacrificii in cruce peracti, non autem propitiatorium, vel soli prodesse sumenti; neque pro vivis et defunctis, pro peccatis, pœnis, satisfactionibus et aliis necessitatibus, offerri debere; anathema sit.”
[56] Isa. xliv. 16, 17.
[57] Art. 31.
[58a] Art. 28. “The body of Christ is given, taken, and eaten in the supper, only after an heavenly and spiritual manner. And the mean whereby the body of Christ is received and eaten in the supper is faith.”
[58b] Dr. Cumming states that there are no less than 37 passages in the Bible in which there is a similar form of expression. Lectures, p. 147.
[61] The words would not prove the doctrine of the Church of Rome, even if the soul and divinity were not added as they are. The utmost that could possibly be proved from them is, that the bread was his body, and the wine his blood. There is not a hint at the doctrine that the wafer alone is a whole Christ, including both body and blood. Indeed the addition of the words “This is my blood,” distinctly proves the contrary, it shows that both were not united in one. To avoid this obvious conclusion is, I suspect, the reason why the cup is withheld from the laity.
[62] The Council of Trent appears conscious of this absence of all scriptural authority, for in its decree respecting the adoration of the wafer it appeals to tradition only. “Pro more in Catholica ecclesia semper recepto.” Sess. xiii. 5.