This article seeks to set aside what we might call Cartesian physics to revisit William Durand's conception of sign as set forth in the Rationale divinorum officiorum and John Calvin's as set forth in the Institutio christianae religionis. Reading the two works through the lens of medieval physics reveals commonalities – both held signs to be ever-present modes of divine communication – and enables us to delineate more precisely their differences. For both, creation was a locus of divine communication. For Durand, the position of a faithful person was observation informed by Scripture, an attentiveness to the redundantia of divine communication in which Scripture and creation were in dialectic. For Calvin, divine communication was simultaneously visible and, to fallen humankind, imperceptible: even as creation held forth divine signs, human beings could not comprehend them. These differing conceptions of the human observer (Durand) or spectator (Calvin), precede and ground their differing approaches to eucharistic signs.

中文翻译：

---

迹象：威廉·杜兰德和约翰·加尔文礼仪中的物质与启示

本文试图抛开我们所谓的笛卡尔物理学，重新审视威廉·杜兰德在Rationale divinorum officiorum中提出的符号概念和约翰·加尔文在Institutio christianae religionis中提出的符号概念。通过中世纪物理学的视角来阅读这两部作品，揭示了它们的共性——两者都将符号视为神圣交流的永恒模式——并使我们能够更准确地描述它们的区别。对两者而言，创造是神圣交流的场所。对杜兰德来说，一个忠实的人的立场是根据圣经进行观察，对冗余的关注圣经和创造是辩证的神圣交流。对加尔文来说，神圣的交流同时是可见的，而对堕落的人类来说，则是不可察觉的：即使创造物显示出神圣的迹象，人类也无法理解它们。人类观察者（杜兰德）或旁观者（加尔文）的这些不同概念，先于并奠定了他们对圣体圣事标志的不同方法。