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. So the Catholic doctrine of Transubstantiation sets up a mighty bulwark around the dogma of the Real Presence and constitutes in itself a distinct doctrinal article, which is not involved in that of the Real Presence, though the doctrine of the Real Presence is necessarily contained in that of Transubstantiation. 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. Council of Trent, Sess. Consequently, together with His Body and Blood and Soul, His whole Humanity also, and, by virtue of the hypostatic union, His Divinity, i.e. earn., viii) as well as later patristic writers, insisted so strongly upon our future resurrection, was the circumstance that it is the door by which we enter upon unending happiness. According to a decision of the Sacred Congregation of Rites (February 25, 1777), still in force, the deacon is to administer Holy Communion only in case of necessity and with the approval of his bishop or his pastor. On the other hand, the different varieties of wheat (as spelt, amel-corn, etc.) 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. Lucifer., n. 21), that for want of celebrants they no longer retained the Eucharist. are valid, inasmuch as they can be proved botanically to be genuine wheat. 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). In spite of their striking unanimity as regards essentials, the Petrine account is simpler and clearer, whereas the Pauline is richer in additional details and more involved in its citation of the words that refer to the Chalice.
The second, so far as the text is concerned, might be considered as merely a different wording of the first, were it not that the history of the council shows that Wyclif had directly opposed the Scholastic doctrine of “accidents without a subject” as absurd and even heretical (cf. Were the Greeks justified in maintaining this position, the immediate result would be, that the Latins who have no such thing as the Epiklesis in their present Liturgy, would possess neither the true Sacrifice of the Mass nor the Holy Eucharist. XXIII, can. On these grounds, therefore, we may proudly maintain that the Church has been in legitimate possession of this dogma for fully eleven centuries. 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. The problem is that there is not a connection to John 6:35, “I am the bread of life.” “I am the door” and “I am the vine” make sense as metaphors because Christ is like a door—we go to heaven through him—and he is also like a vine—we get our spiritual sap through him. haer., V, ii, 3), Gregory of Nyssa (Or. The most that may be said is, that from the Eucharistic Body proceeds a miraculous sustaining power, which supports the appearances bereft of their natural substances and preserves them from collapse. There are two Eucharistic elements, bread and wine, which constitute the remote matter of the Sacrament of the Altar, while the proximate matter can be none other than the Eucharistic appearances under which the Body and Blood of Christ are truly present. ; Hom. 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 (see 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. The venerable antiquity of the Oriental Epiklesis, its peculiar position in the Canon of the Mass, and its interior spiritual unction, oblige the theologian to determine its dogmatic value and to account for its use. The marvel does not substantially increase, if by reason of the breaking of the Host, the two parts A and B are now completely separated from each other. Synod of Laodicea, can. Consequently, eating and drinking are to be understood of the actual partaking of Christ in person, hence literally.
XXII, can. Indeed the actual manner in which the absence of the bread and the presence of the Body of Christ is effected, is not read into the words of Institution but strictly and exegetically deduced from them. 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). This is seen in their interpretation of the key biblical passage, chapter six of John’s Gospel, in which Christ speaks about the sacrament that will be instituted at the Last Supper. Since Christ is present under the appearances of bread and wine in a sacramental way, the Blessed Eucharist is unquestionably a sacrament of the Church.
But is it not of even greater antiquity? The latter method of drinking the Chalice spread to other localities, in particular to the Cistercian monasteries, where the practice was partially continued into the eighteenth century. Therefore the Catholic dogma is at least as old as Nestorianism (431 A.D.). 4). The third requisite, finally, is baptism, without which no other sacrament can be validly received; for in its very concept baptism is the “spiritual door” to the means of grace contained in the Church. 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. lxiii, ad Caecil., n. 13 sq. The objection that the mere historical recitation of the words of Institution taken from the narrative of the Last Supper possesses no intrinsic consecratory force, would be well founded, did the priest of the Latin Church merely intend by means of them to narrate some historical event rather than pronounce them with the practical purpose of effecting the conversion, or if he pronounced them in his own name and person instead of the Person of Christ, whose minister and instrumental cause he is. ), so, when He said: “Take ye, and eat. 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. 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. In spite of the principles just laid down, the question might be asked, if the Blessed Sacrament could not at times per accidens free the communicant from mortal sin, if he approached the Table of the Lord unconscious of the sinful state of his soul. Jesus replied, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.” At this point the Jews understood him to be speaking metaphorically. The first group of interpreters, with Zwingli, discovers a figure in the copula est and renders it: “This signifies (est=signi ficat) my Body”. Suffice it to say that, besides the Didache (ix, x, xiv), the most ancient Fathers, as Ignatius (Ad. He continues: “As the living Father sent me, and I live because of the Father, so he who eats me will live because of me” (John 6:57). According to this explanation the copula would here retain its meaning “to be”. In other words, the Body of Christ is present in the sacrament, not after the manner of “quantity” (per modum quantitatis), but of “substance” (per modum substantioe). 17, 25), and this practice was observed until Communion under both kinds was discontinued.
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