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Eucharistic Relics of Lanciano in Biologic Research
Renato Bettica Giovannini
In the year 700, a monk of the Basilian Fathers was celebrating Mass in the church of Sts. Legonzian and Damian (now St. Francis) near Lanciano in the province of Chieti, Italy. As he pronounced the words of the consecration, doubt rose in his mind as to the Real Presence of Christ in the Eucharist, i.e., in the consecrated Bread and Wine. And in the very moment of doubt, according to the tradition, the miracle happened; the species of bread changed into Flesh and that of wine became Blood, which then clotted in five little irregular pellets.
#eucharist
Eucharistic Relics of Lanciano in Biologic Research
Renato Bettica Giovannini
In the year 700, a monk of the Basilian Fathers was celebrating Mass in the church of Sts. Legonzian and Damian (now St. Francis) near Lanciano in the province of Chieti, Italy. As he pronounced the words of the consecration, doubt rose in his mind as to the Real Presence of Christ in the Eucharist, i.e., in the consecrated Bread and Wine. And in the very moment of doubt, according to the tradition, the miracle happened; the species of bread changed into Flesh and that of wine became Blood, which then clotted in five little irregular pellets.
#eucharist
Ecce Verbum
Spirituality-of-the-Ancient-Liturgy (1).pdf
Communion in the Early Church
They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” Acts 2:42 “They broke bread in their homes and ate together with glad and sincere hearts.” Acts 2:46
The celebration of the Lord’s Supper was for the early Christians an extremely solemn occasion. Cyril describes the Bread/Body as more precious than gold or costly gems and admonishes them not to let a crumb of it fall to the ground. At the time of Cyril of Jerusalem, a 12-year-old boy in Rome, Tarcisius, was charged with carrying the consecrated bread down the street to some shut-ins. The Spanish Pope Damasus (c. 304-384) has inscribed what happened:
“When a wicked group of young fanatics flung themselves on Tarcisius who was carrying the Eucharist, not wanting to profane the sacrament, thereby preferred to give his life rather than yield up The Body of Christ to the rabid dogs.”
Full article:
https://earlychurchhistory.org/beliefs-2/communion-in-the-early-church/
#eucharist #liturgy #mass
They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” Acts 2:42 “They broke bread in their homes and ate together with glad and sincere hearts.” Acts 2:46
The celebration of the Lord’s Supper was for the early Christians an extremely solemn occasion. Cyril describes the Bread/Body as more precious than gold or costly gems and admonishes them not to let a crumb of it fall to the ground. At the time of Cyril of Jerusalem, a 12-year-old boy in Rome, Tarcisius, was charged with carrying the consecrated bread down the street to some shut-ins. The Spanish Pope Damasus (c. 304-384) has inscribed what happened:
“When a wicked group of young fanatics flung themselves on Tarcisius who was carrying the Eucharist, not wanting to profane the sacrament, thereby preferred to give his life rather than yield up The Body of Christ to the rabid dogs.”
Full article:
https://earlychurchhistory.org/beliefs-2/communion-in-the-early-church/
#eucharist #liturgy #mass
EARLY CHURCH HISTORY -
Communion in the Early Church - EARLY CHURCH HISTORY
The celebration of the Lord’s Supper was for the early Christians an extremely solemn occasion.
Ecce Verbum
Communion in the Early Church They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” Acts 2:42 “They broke bread in their homes and ate together with glad and sincere hearts.” Acts 2:46 The celebration…
The virtue and mystery of the holy sacrifice.
St. Gregorius Magnus
And here also we have diligently to consider, that it is far more secure and safe that every man should do that for himself whiles he is yet alive, which he desireth that others should do for him after his death.
For far more blessed it is, to depart free out of this world, than being in prison to seek for release: and therefore reason teacheth us, that we should with our whole soul contemn this present world, at least because we see that it is now gone and past: and to offer unto God the daily sacrifice of tears, and the daily sacrifice of his body and blood.
For this sacrifice doth especially save our souls from everlasting damnation, which in mystery doth renew unto us the |256 death of the Son of God: who although being risen from death, doth not now die any more, nor death shall not any further prevail against him: yet living in himself immortally, and without all corruption, he is again sacrificed for us in this mystery of the holy oblation: for there his body is received, there his flesh is distributed for the salvation of the people: there his blood is not now shed betwixt the hands of infidels, but poured into the mouths of the faithful.
Wherefore let us hereby meditate what manner of sacrifice this is, ordained for us, which for our absolution doth always represent the passion of the only Son of God: for what right believing Christian can doubt, that in the very hour of the sacrifice, at the words of the Priest, the heavens be opened, and the quires of Angels are present in that mystery of Jesus Christ; that high things are accompanied with low, and earthly joined to heavenly, and that one thing is made of visible and invisible?
From Book IV of his Dialogues (Chapter 59)
#eucharist
St. Gregorius Magnus
And here also we have diligently to consider, that it is far more secure and safe that every man should do that for himself whiles he is yet alive, which he desireth that others should do for him after his death.
For far more blessed it is, to depart free out of this world, than being in prison to seek for release: and therefore reason teacheth us, that we should with our whole soul contemn this present world, at least because we see that it is now gone and past: and to offer unto God the daily sacrifice of tears, and the daily sacrifice of his body and blood.
For this sacrifice doth especially save our souls from everlasting damnation, which in mystery doth renew unto us the |256 death of the Son of God: who although being risen from death, doth not now die any more, nor death shall not any further prevail against him: yet living in himself immortally, and without all corruption, he is again sacrificed for us in this mystery of the holy oblation: for there his body is received, there his flesh is distributed for the salvation of the people: there his blood is not now shed betwixt the hands of infidels, but poured into the mouths of the faithful.
Wherefore let us hereby meditate what manner of sacrifice this is, ordained for us, which for our absolution doth always represent the passion of the only Son of God: for what right believing Christian can doubt, that in the very hour of the sacrifice, at the words of the Priest, the heavens be opened, and the quires of Angels are present in that mystery of Jesus Christ; that high things are accompanied with low, and earthly joined to heavenly, and that one thing is made of visible and invisible?
From Book IV of his Dialogues (Chapter 59)
#eucharist
www.newadvent.org
CATHOLIC ENCYCLOPEDIA: St. Gregory the Great
Biographical article on this Doctor of the Church, d. 604
Ecce Verbum
The virtue and mystery of the holy sacrifice. St. Gregorius Magnus And here also we have diligently to consider, that it is far more secure and safe that every man should do that for himself whiles he is yet alive, which he desireth that others should do…
How we should Approach Christ's Sacrament
Thomas a'Kempis, Imitation of Christ, Book 4, Invitation to Holy Communion
Beware of curious and unprofitable inquiry into the Misteries of this most holy Sacrament, if you would avoid being plunged into the depths of doubt; for those who attempt to search into the majesty of God will be overwhelmed with its glory. (Prov. 25:27) God can do more than man is able to comprehend; yet we may humbly and reverently search for truth, so long as the seeker is always willing to be taught, and to follow the sound teachings of the Fathers.
Blessed is that simplicity which rejects obscure inquiry and advances along the sure and open road of God's Commandments. (Ps. 119:35) Many have lost their devotion by attempting to pry into matters too high for them. It is faith and a holy life that are required of you, not a lofty intellect or knowledge of the profound mysteries of God. For if you cannot understand or grasp things that are beneath you, how will you comprehend those that are above you?
Therefore submit yourself to God, and humble your reason to faith, and the light of knowledge shall be granted you in so far as it be profitable and necessary.
Some are sorely tempted about faith and the Sacraments, but this is due to the Devil rather than to themselves. Do not be anxious ; do not fight your thoughts, or attempt to answer any doubts that the Devil suggests; trust in God's word, believe His Saints and Prophets, and the wicked enemy will flee from you. (James 4:7)
Often it is very profitable that the servant of God should experience such doubts, since the Devil does not tempt unbelievers and sinners who are already his own; but he tempts and vexes the faithful and devout in every way he can.
Go forward, then, with simple, undoubting faith, and come to this Sacrament with humble reverence, confidently committing to almighty God whatever you are not able to understand. God never deceives ; but man is deceived whenever he puts too much trust in himself. God walks with the simple, (Ps. 119:130) reveals Himself to the humble, gives understanding to little ones, discloses His secrets to pure minds, and conceals His grace from the curious and conceited . (Matt. 11:25)
All reason and natural research must follow faith, but not precede or encroach on it. For in this most holy and excellent Sacrament faith and love precede all else, working in ways unknowable to man. The eternal God, transcendent and infinite in power, works mightily and unsearchably ( Job 5:9) both in heaven and earth (Ps 135:6) nor can there be any searching out of His wonders. (Isa.40:28) For were the works of God readily understandable by human reason, they would be neither wonderful nor unspeakable.
#eucharist
Thomas a'Kempis, Imitation of Christ, Book 4, Invitation to Holy Communion
Beware of curious and unprofitable inquiry into the Misteries of this most holy Sacrament, if you would avoid being plunged into the depths of doubt; for those who attempt to search into the majesty of God will be overwhelmed with its glory. (Prov. 25:27) God can do more than man is able to comprehend; yet we may humbly and reverently search for truth, so long as the seeker is always willing to be taught, and to follow the sound teachings of the Fathers.
Blessed is that simplicity which rejects obscure inquiry and advances along the sure and open road of God's Commandments. (Ps. 119:35) Many have lost their devotion by attempting to pry into matters too high for them. It is faith and a holy life that are required of you, not a lofty intellect or knowledge of the profound mysteries of God. For if you cannot understand or grasp things that are beneath you, how will you comprehend those that are above you?
Therefore submit yourself to God, and humble your reason to faith, and the light of knowledge shall be granted you in so far as it be profitable and necessary.
Some are sorely tempted about faith and the Sacraments, but this is due to the Devil rather than to themselves. Do not be anxious ; do not fight your thoughts, or attempt to answer any doubts that the Devil suggests; trust in God's word, believe His Saints and Prophets, and the wicked enemy will flee from you. (James 4:7)
Often it is very profitable that the servant of God should experience such doubts, since the Devil does not tempt unbelievers and sinners who are already his own; but he tempts and vexes the faithful and devout in every way he can.
Go forward, then, with simple, undoubting faith, and come to this Sacrament with humble reverence, confidently committing to almighty God whatever you are not able to understand. God never deceives ; but man is deceived whenever he puts too much trust in himself. God walks with the simple, (Ps. 119:130) reveals Himself to the humble, gives understanding to little ones, discloses His secrets to pure minds, and conceals His grace from the curious and conceited . (Matt. 11:25)
All reason and natural research must follow faith, but not precede or encroach on it. For in this most holy and excellent Sacrament faith and love precede all else, working in ways unknowable to man. The eternal God, transcendent and infinite in power, works mightily and unsearchably ( Job 5:9) both in heaven and earth (Ps 135:6) nor can there be any searching out of His wonders. (Isa.40:28) For were the works of God readily understandable by human reason, they would be neither wonderful nor unspeakable.
#eucharist
www.catholictreasury.info
Catholic Treasury | Imitation Of Christ
Online book The Imitation of Christ by Thomas a Kempis
Ecce Verbum
Communion in the Early Church They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer.” Acts 2:42 “They broke bread in their homes and ate together with glad and sincere hearts.” Acts 2:46 The celebration…
Melchizedek and Eucharist
*Melchizedek is notable in a number of ways; for instance, he is the first person in the Bible who is explicitly called a priest.
Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, "Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand." Then Abram gave him a tenth of everything. (Gen. 14:18-20 NIV)
The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:1-4 KJV)
This "King Melchizedek of Salem, priest of the Most High God, met Abraham as he was returning from defeating the kings and blessed him"; and to him Abraham apportioned "one-tenth of everything." His name, in the first place, means "king of righteousness"; next he is also king of Salem, that is, "king of peace." Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest forever. See how great he is! (Heb. 7:1-4a NRSV)
*According to one common Jewish tradition, Melchizedek was Shem, son of Noah; 2 Enoch makes him Noah's nephew. Christians seem largely not to have been interested in these legends, although I'm told that Jerome somewhere mentions them. Philo interprets Melchizedek as a symbol of the Logos, which in a way we find in the book of Hebrews, as well, and the latter, of course, is the primary influence on what Christians have thought about him. The second thing that caught their attention was the bread and wine (in some modern translations bread and raisin-cakes), which has generally been read as a type of the Eucharist; Clement of Alexandria seems to be the first person to have discussed this explicitly:
Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, "Depart into peace." For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king;" and the name is a synonym for righteousness and peace.
*Cyprian is a major influence on this line of thought in the West; from his Letter 62 to Caecilius:
Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says,
"And Melchizedek, king of Salem, brought forth bread and wine." Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms, saying from the person of the Father to the Son: "Before the morning star I begot You; You are a priest for ever, after the order of Melchizedek; " which order is assuredly this coming from that sacrifice and thence descending; that Melchizedek was a priest of the most high God; that he offered wine and bread; that he blessed Abraham. For who is more a priest of the most high God than our Lord Jesus Christ, who offered a sacrifice to God the Father, and offered that very same thing which Melchizedek had offered, that is, bread and wine, to wit, His body and blood?
source
#eucharist #priesthood
*Melchizedek is notable in a number of ways; for instance, he is the first person in the Bible who is explicitly called a priest.
Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he blessed Abram, saying, "Blessed be Abram by God Most High, Creator of heaven and earth. And praise be to God Most High, who delivered your enemies into your hand." Then Abram gave him a tenth of everything. (Gen. 14:18-20 NIV)
The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. (Psalm 110:1-4 KJV)
This "King Melchizedek of Salem, priest of the Most High God, met Abraham as he was returning from defeating the kings and blessed him"; and to him Abraham apportioned "one-tenth of everything." His name, in the first place, means "king of righteousness"; next he is also king of Salem, that is, "king of peace." Without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God, he remains a priest forever. See how great he is! (Heb. 7:1-4a NRSV)
*According to one common Jewish tradition, Melchizedek was Shem, son of Noah; 2 Enoch makes him Noah's nephew. Christians seem largely not to have been interested in these legends, although I'm told that Jerome somewhere mentions them. Philo interprets Melchizedek as a symbol of the Logos, which in a way we find in the book of Hebrews, as well, and the latter, of course, is the primary influence on what Christians have thought about him. The second thing that caught their attention was the bread and wine (in some modern translations bread and raisin-cakes), which has generally been read as a type of the Eucharist; Clement of Alexandria seems to be the first person to have discussed this explicitly:
Righteousness is peace of life and a well-conditioned state, to which the Lord dismissed her when He said, "Depart into peace." For Salem is, by interpretation, peace; of which our Saviour is enrolled King, as Moses says, Melchizedek king of Salem, priest of the most high God, who gave bread and wine, furnishing consecrated food for a type of the Eucharist. And Melchizedek is interpreted "righteous king;" and the name is a synonym for righteousness and peace.
*Cyprian is a major influence on this line of thought in the West; from his Letter 62 to Caecilius:
Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says,
"And Melchizedek, king of Salem, brought forth bread and wine." Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms, saying from the person of the Father to the Son: "Before the morning star I begot You; You are a priest for ever, after the order of Melchizedek; " which order is assuredly this coming from that sacrifice and thence descending; that Melchizedek was a priest of the most high God; that he offered wine and bread; that he blessed Abraham. For who is more a priest of the most high God than our Lord Jesus Christ, who offered a sacrifice to God the Father, and offered that very same thing which Melchizedek had offered, that is, bread and wine, to wit, His body and blood?
source
#eucharist #priesthood
www.newadvent.org
CHURCH FATHERS: The Stromata (Clement of Alexandria)
Featuring the Church Fathers, Catholic Encyclopedia, Summa Theologica and more.
Ecce Verbum
Melchizedek and Eucharist *Melchizedek is notable in a number of ways; for instance, he is the first person in the Bible who is explicitly called a priest. Then Melchizedek king of Salem brought out bread and wine. He was priest of God Most High, and he…
The priesthood of Christ is derived from sacrifice
"In what was done by Melchisedech the priest we recognize a type of the Sacrament of the Lord's Sacrifice. For thus it is written in the writings of God: And Melchisedech, King of Salem, brought forth bread and wine, for he was the priest of the Most High God, and he blessed Abraham. Concerning the fact that Melchisedech was a type of Christ, the Holy Ghost himself doth testify in the Psalms, where the First Person of the Holy Trinity (that is, the Father) is set before us as saying unto the Second Person (that is, the Son): Before the day-star have I begotten thee: Thou art a priest for ever, after the order of Melchisedech. And doubtless the sameness of order in the priesthood of Christ and of Melchisedech is derived from sacrifice, and proceedeth from this, namely; that Melchisedech was the priest of the Most High God; that he offered bread and wine; and that he blessed Abraham.
For who is so truly the priest of the Most High God as is our Lord Jesus Christ? And he it is that hath made an offering unto God the Father, and the same offering that Melchisedech made, Bread and Wine, that is to say, his own Flesh and his own Blood. And so far as Abraham is concerned, the blessing which Melchisedech gave him so long ago belongeth also to us. For if Abraham believed God and it was accounted to him for righteousness, verily then, whosoever believeth God and liveth by faith, the same is found righteous, and is made manifest unto us as one who hath thereby attained the blessing given faithful Abraham; which same is also justified as the Apostle Paul proveth, where he saith: Abraham believed God, and it was accounted to him for righteousness; know ye therefore that they which are of faith, the same are the children of Abraham; and the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed.
To the end therefore, that this blessing of Abraham by Melchisedech the priest might be duly solemnized, it was preceded (as we are told in Genesis) by a symbolic sacrifice consisting of bread and wine. Completing and fulfilling this sacrifice, our Lord Jesus Christ offered up bread, and a cup of wine mingled with water. And thus he who came, (not to destroy, but to fulfil, the Law and the Prophets,) utterly satisfied all the implications prefigured in the oblation made by Melchisedech. Through Solomon's Proverbs also did the Holy Ghost clearly foreshadow, as it were in a parable, the Lord's Sacrifice, saying: Wisdom hath builded her house, she hath hewn out seven pillars: referring thus to the Church. In the same passage he pointeth to the victim slain, and the bread and wine, saying: She hath killed her beasts, she hath mingled her wine. He pointeth to the altar in the words: She hath also furnished her table. And to the apostolic priesthood in the words: She hath sent forth her servants, she crieth upon the highest places of the city, saying, Whoso is simple, let him turn in hither unto me; as for them that want understanding, she saith to them, Come, eat of my bread, and drink of the wine which I have mingled for you."
From the letter to Caecilius by St. Cyprian
#eucharist #priesthood
"In what was done by Melchisedech the priest we recognize a type of the Sacrament of the Lord's Sacrifice. For thus it is written in the writings of God: And Melchisedech, King of Salem, brought forth bread and wine, for he was the priest of the Most High God, and he blessed Abraham. Concerning the fact that Melchisedech was a type of Christ, the Holy Ghost himself doth testify in the Psalms, where the First Person of the Holy Trinity (that is, the Father) is set before us as saying unto the Second Person (that is, the Son): Before the day-star have I begotten thee: Thou art a priest for ever, after the order of Melchisedech. And doubtless the sameness of order in the priesthood of Christ and of Melchisedech is derived from sacrifice, and proceedeth from this, namely; that Melchisedech was the priest of the Most High God; that he offered bread and wine; and that he blessed Abraham.
For who is so truly the priest of the Most High God as is our Lord Jesus Christ? And he it is that hath made an offering unto God the Father, and the same offering that Melchisedech made, Bread and Wine, that is to say, his own Flesh and his own Blood. And so far as Abraham is concerned, the blessing which Melchisedech gave him so long ago belongeth also to us. For if Abraham believed God and it was accounted to him for righteousness, verily then, whosoever believeth God and liveth by faith, the same is found righteous, and is made manifest unto us as one who hath thereby attained the blessing given faithful Abraham; which same is also justified as the Apostle Paul proveth, where he saith: Abraham believed God, and it was accounted to him for righteousness; know ye therefore that they which are of faith, the same are the children of Abraham; and the Scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed.
To the end therefore, that this blessing of Abraham by Melchisedech the priest might be duly solemnized, it was preceded (as we are told in Genesis) by a symbolic sacrifice consisting of bread and wine. Completing and fulfilling this sacrifice, our Lord Jesus Christ offered up bread, and a cup of wine mingled with water. And thus he who came, (not to destroy, but to fulfil, the Law and the Prophets,) utterly satisfied all the implications prefigured in the oblation made by Melchisedech. Through Solomon's Proverbs also did the Holy Ghost clearly foreshadow, as it were in a parable, the Lord's Sacrifice, saying: Wisdom hath builded her house, she hath hewn out seven pillars: referring thus to the Church. In the same passage he pointeth to the victim slain, and the bread and wine, saying: She hath killed her beasts, she hath mingled her wine. He pointeth to the altar in the words: She hath also furnished her table. And to the apostolic priesthood in the words: She hath sent forth her servants, she crieth upon the highest places of the city, saying, Whoso is simple, let him turn in hither unto me; as for them that want understanding, she saith to them, Come, eat of my bread, and drink of the wine which I have mingled for you."
From the letter to Caecilius by St. Cyprian
#eucharist #priesthood
Ecce Verbum
The virtue and mystery of the holy sacrifice. St. Gregorius Magnus And here also we have diligently to consider, that it is far more secure and safe that every man should do that for himself whiles he is yet alive, which he desireth that others should do…
St. Albert on Eucharist
"For the glory which the Father gave to the Son to be made perfect, is the glory by which he shines in all the members of the mystical body. For the glory of Christ flashes and shines in all of them. He gives us his glory, which the Father gave [him] to make perfect in the world by pouring himself into us spiritually and sacramentally, and so we are one body with him. For in this way the Father is shining in Christ the man in his humanity, through the consubstantial divinity."
(Dist. 1 Ch.5)
"For this sacrament brings the grace of communion, and beyond this, the grace of atonement, and upon these two it piles the grace of redemption, and in addition to these three it piles up the grace of vivification, and beyond these four, it gives the grace of spiritual refreshment, and beyond these five, it signifies to us the glory of eternal beatitude. From these it will be shown that it bestows a heap of grace and of holiness; indeed, by his body, it confers the grace of communion with all the members of Christ, and by his blood, it gives the grace of atonement, and by his soul, it truly [gives] the grace of redemption, and from the spirit of Christ, it gives the grace of vivification and of virtue, and by his divinity, it causes the grace of refreshment, and by the whole sacramental sign, it gives the grace of eternal beatitude."
(Dist.1 Ch.5)
"That it is nothing but grace is shown by the name, because it is and is named the Eucharist, which means "good grace". Although we receive grace in all the sacraments, there is in this sacrament the whole of grace, which we see, touch, and taste. Thus Zechariah 4.7 says about this sacrament, "And he will give equal grace to its grace." Whatever graces are scattered to be gathered in all the [other] sacraments and virtues, the whole is found here together in one grace. This is signified by the omer, which was the measure of the manna, which was sufficient for each one. [Exodus 16.16-17] For the measure which is sufficient for man's salvation can only be that which contains the grace in which the whole Christ is contained."
pp. 31-32.
🔗 Albert the Great, On the Body of the Lord, Surmanski, tr., The Catholic University of America Press (Washington DC: 2017)
#eucharist
"For the glory which the Father gave to the Son to be made perfect, is the glory by which he shines in all the members of the mystical body. For the glory of Christ flashes and shines in all of them. He gives us his glory, which the Father gave [him] to make perfect in the world by pouring himself into us spiritually and sacramentally, and so we are one body with him. For in this way the Father is shining in Christ the man in his humanity, through the consubstantial divinity."
(Dist. 1 Ch.5)
"For this sacrament brings the grace of communion, and beyond this, the grace of atonement, and upon these two it piles the grace of redemption, and in addition to these three it piles up the grace of vivification, and beyond these four, it gives the grace of spiritual refreshment, and beyond these five, it signifies to us the glory of eternal beatitude. From these it will be shown that it bestows a heap of grace and of holiness; indeed, by his body, it confers the grace of communion with all the members of Christ, and by his blood, it gives the grace of atonement, and by his soul, it truly [gives] the grace of redemption, and from the spirit of Christ, it gives the grace of vivification and of virtue, and by his divinity, it causes the grace of refreshment, and by the whole sacramental sign, it gives the grace of eternal beatitude."
(Dist.1 Ch.5)
"That it is nothing but grace is shown by the name, because it is and is named the Eucharist, which means "good grace". Although we receive grace in all the sacraments, there is in this sacrament the whole of grace, which we see, touch, and taste. Thus Zechariah 4.7 says about this sacrament, "And he will give equal grace to its grace." Whatever graces are scattered to be gathered in all the [other] sacraments and virtues, the whole is found here together in one grace. This is signified by the omer, which was the measure of the manna, which was sufficient for each one. [Exodus 16.16-17] For the measure which is sufficient for man's salvation can only be that which contains the grace in which the whole Christ is contained."
pp. 31-32.
🔗 Albert the Great, On the Body of the Lord, Surmanski, tr., The Catholic University of America Press (Washington DC: 2017)
#eucharist
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On the Body of the Lord
Fathers of the Church Medieval Continuations
by St. Albert The Great
Translated by Sr. Albert Marie Surmanski
Albert the Great wrote On the Body of the Lord in the 1270s, making it his final work of sacramental theology. A companion…
Fathers of the Church Medieval Continuations
by St. Albert The Great
Translated by Sr. Albert Marie Surmanski
Albert the Great wrote On the Body of the Lord in the 1270s, making it his final work of sacramental theology. A companion…
On_The_Body_and_Blood_of_The_Lord;_On_The_Truth_of_The_Body_Lanfranc.pdf
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On the Body of the Lord
Fathers of the Church Medieval Continuations
by St. Albert The Great
Translated by Sr. Albert Marie Surmanski
Albert the Great wrote On the Body of the Lord in the 1270s, making it his final work of sacramental theology. A companion volume to his commentary on the Mass, On the Body of the Lord is a comprehensive discussion of Eucharistic theology. The treatise is structured around six names for the Eucharist taken from the Mass: grace, gift, food, communion, sacrifice, and sacrament. It emerges from the liturgy and is intended to draw the reader back to worship.
#eucharist
Fathers of the Church Medieval Continuations
by St. Albert The Great
Translated by Sr. Albert Marie Surmanski
Albert the Great wrote On the Body of the Lord in the 1270s, making it his final work of sacramental theology. A companion volume to his commentary on the Mass, On the Body of the Lord is a comprehensive discussion of Eucharistic theology. The treatise is structured around six names for the Eucharist taken from the Mass: grace, gift, food, communion, sacrifice, and sacrament. It emerges from the liturgy and is intended to draw the reader back to worship.
#eucharist
The Experience of Eucharistic Beauty in Albert the Great’s De corpore domini
Sr. Albert Marie Surmanski, O.P.
🔗 article
#eucharist
Sr. Albert Marie Surmanski, O.P.
🔗 article
#eucharist
Ecce Verbum
The Sacrifice of the Mass is the noblest act of our religion In it is renewed, in a real but unbloody manner, the Sacrifice of Calvary. Jesus desired to remain with us throughout the centuries in the Blessed Eucharist as our friend, comforter and spiritual…
The meaning of the words of Consecration
The first Mass on earth was the one celebrated by Christ himself at the Last Supper. The words he used then became the essence of the Mystery which is still at the centre of Christian life today.
The full meaning of Christ's words is as follows: This is My Body and My Blood, which I have now mystically sacrificed to God the Father for the whole world. The mystical death is well represented externally by the duality of the Eucharistic forms and the separate forms of consecration.
Indeed, the words of the double consecration of bread and wine are like the sacrificial knife that causes the separation of the Blood from the Body - the killing of the sacrifice offered to God. The separate consecration thus clearly represents the real and physical separation of the Blood from the Body, which was accomplished on the Cross.
With the spiritual sword of the consecratory words Christ destroyed the sacrifice, bringing it into a state where it is true food and true drink.
Every Israelite understood well this way of speaking and the importance of the shedding of blood in the Old Covenant ceremonies. The sacrifice began with the killing of the animal and was completed by the transfer of the blood to the altar. So Christ's blood, which is poured out on the altar, is sacrificial blood but blood cannot be offered without sacrificing the body, since body and blood form one sacrificial act. Therefore, Christ offering his Body and Blood both on the cross and on the altar under the forms of bread and wine is the true lamb sacrificed to God.
By the words used at the Last Supper, Jesus Christ indicated the essence of this mystery, which he commanded his disciples to celebrate in remembrance of him. The link between the Mass and the Sacrifice of the Cross is thus clearly marked by the words of the double consecration used by the Saviour himself.
All the elements which the Church, under the inspiration of the Holy Spirit, has added to the liturgy of the Mass are thus intended to highlight the truth of Christ's sacrifice, which was bloodily accomplished on the Cross.
Christ, by instituting the Mass, decided that all the faithful should be able to share in His work of redemption and remember what He directly accomplished for their salvation 2,000 years ago. It is truly a remembrance of Himself and of the redemption He accomplished As we participate in the Mass, let us therefore remember how great a mystery it is and strive to make our participation as worthy and appropriate as possible. Through the Eucharist, we can perfectly glorify God and offer him the thanksgiving he deserves, and also propitiation.
The Mass and the Blessed Sacrament are the Church's greatest treasure, for they contain not only God's graces but the Giver of all graces Himself - Jesus Christ, who once offered, and continually offers Himself for us to God for our salvation.
Source: A.J. Nowowiejski, Mass in the Pre-Nicene Period, 1922
#eucharist #liturgy #mass
The first Mass on earth was the one celebrated by Christ himself at the Last Supper. The words he used then became the essence of the Mystery which is still at the centre of Christian life today.
The full meaning of Christ's words is as follows: This is My Body and My Blood, which I have now mystically sacrificed to God the Father for the whole world. The mystical death is well represented externally by the duality of the Eucharistic forms and the separate forms of consecration.
Indeed, the words of the double consecration of bread and wine are like the sacrificial knife that causes the separation of the Blood from the Body - the killing of the sacrifice offered to God. The separate consecration thus clearly represents the real and physical separation of the Blood from the Body, which was accomplished on the Cross.
With the spiritual sword of the consecratory words Christ destroyed the sacrifice, bringing it into a state where it is true food and true drink.
Every Israelite understood well this way of speaking and the importance of the shedding of blood in the Old Covenant ceremonies. The sacrifice began with the killing of the animal and was completed by the transfer of the blood to the altar. So Christ's blood, which is poured out on the altar, is sacrificial blood but blood cannot be offered without sacrificing the body, since body and blood form one sacrificial act. Therefore, Christ offering his Body and Blood both on the cross and on the altar under the forms of bread and wine is the true lamb sacrificed to God.
By the words used at the Last Supper, Jesus Christ indicated the essence of this mystery, which he commanded his disciples to celebrate in remembrance of him. The link between the Mass and the Sacrifice of the Cross is thus clearly marked by the words of the double consecration used by the Saviour himself.
All the elements which the Church, under the inspiration of the Holy Spirit, has added to the liturgy of the Mass are thus intended to highlight the truth of Christ's sacrifice, which was bloodily accomplished on the Cross.
Christ, by instituting the Mass, decided that all the faithful should be able to share in His work of redemption and remember what He directly accomplished for their salvation 2,000 years ago. It is truly a remembrance of Himself and of the redemption He accomplished As we participate in the Mass, let us therefore remember how great a mystery it is and strive to make our participation as worthy and appropriate as possible. Through the Eucharist, we can perfectly glorify God and offer him the thanksgiving he deserves, and also propitiation.
The Mass and the Blessed Sacrament are the Church's greatest treasure, for they contain not only God's graces but the Giver of all graces Himself - Jesus Christ, who once offered, and continually offers Himself for us to God for our salvation.
Source: A.J. Nowowiejski, Mass in the Pre-Nicene Period, 1922
#eucharist #liturgy #mass