Here at least both parties agreed on certain points. As this was the only positive result of the very lengthy debates, it will be well to enumerate these points here:
I. All faithful Christians admit that both in the species of bread and of wine the whole Lord Jesus Christ, true God and true man, is with us in true presence, both with His own blood and His own body.
II. In the visible Sacrament Christ is contained in His corporal-natural substance, which was transmitted to Him by the Holy Virgin Mary.
III. In the Eucharist and in the visibly sanctified host the full Godship dwells bodily.
IV. The substance of the body of Christ is contained in the Sacrament of the Eucharist, as regards body and substance, but not dimension.[1]
V. The substance of the body of Christ is contained in the Sacrament of the Eucharist only as such.[2]
VI. It (the substance) is, however, though without material extension present in substance and in body.
VII. Christ, true God and man, is, as regards His true natural and substantial body, which lives in heaven, simultaneously and at the same time present in one and many places and with all the communicants, though not in a measurable extension.
VIII. Therefore this same Christ, true God and man, in whom we believe, should, in this venerable Sacrament, be worshipped with genuflections and all honours due to Christ.
This compromise with regard to one of the most burning questions of Bohemian theological controversy secured at least a temporary respite. Though most of the theological problems remained unsolved, an armistice was concluded immediately after the disputation had ended. Though it
