Skip to comments.The Body of Christ?
Posted on 05/30/2005 12:57:09 PM PDT by NYer
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God has fulfilled every promise He's made and His Covenant is still valid to the Chosen. When God "speaks", creation happens. I have no doubt in the Word of God.
While the world goes schizophrenic, those with a devotion to the Holy Eucharist will be able to keep sanity. Those who attack God's Goodness will be driven into their own self-destructive hell of madness.
Meditation on Jesus in the Eucharist
Oh my Lord,
I see you there, o Jesus,
in the form of bread,
You, at whose name every knee will bow,
You, who sit at the right hand of the Father,
and yet are willing to come here,
share with us,
wait with us.
You let yourself be broken
for love of us.
Lamb of God
You take away the sins of the world,
yet to save our souls,
you feed us
O my hidden Jesus,
such a limitless love!
I weep with joy and sorrow,
I cringe with shame
but arise with wonder
would care so much,
would do so much
nowhere near worthy!
Catholics believe that the bread and wine become the very body and blood, soul and divinity of Christ, even though it looks like bread and wine...this is transubstantiation.
What you described is consubstantiation. "According to it, the substance of Christ's Body exists together with the substance of bread, and in like manner the substance of His Blood together with the substance of wine." - from the Catholic Encyclopedia
Adoro te devote
O Godhead hid, devoutly I adore Thee,
Who truly art within the forms before me;
To Thee my heart I bow with bended knee,
As failing quite in contemplating Thee.
Sight, touch, and taste in Thee are each deceived;
The ear alone most safely is believed:
I believe all the Son of God has spoken,
Than Truth's own word there is no truer token.
God only on the Cross lay hid from view;
But here lies hid at once the Manhood too:
And I, in both professing my belief,
Make the same prayer as the repentant thief.
Thy wounds, as Thomas saw, I do not see;
Yet Thee confess my Lord and God to be:
Make me believe Thee ever more and more;
In Thee my hope, in Thee my love to store.
O thou Memorial of our Lord's own dying!
O Bread that living art and vivifying!
Make ever Thou my soul on Thee to live;
Ever a taste of Heavenly sweetness give.
O loving Pelican! O Jesu, Lord!
Unclean I am, but cleanse me in Thy Blood;
Of which a single drop, for sinners spilt,
Is ransom for a world's entire guilt.
Jesu! Whom for the present veil'd I see,
What I so thirst for, O vouchsafe to me:
That I may see Thy countenance unfolding,
And may be blest Thy glory in beholding. Amen.
(St. Thomas Aquinas, tr. E. Caswall.)
Adoro te devote, latens Deitas,
Quae sub his figuris vere latitas;
Tibi se cor meum totum subiicit,
Quia te contemplans, totum deficit.
Visus, tactus, gustus in te fallitur,
Sed auditu solo tuto creditur;
Credo quidquid dixit Dei Filius,
Nil hoc verbo veritatis verius.
In Cruce latebat sola Deitas.
At hic latet simul et humanitas:
Ambo tamen credens, atgue confitens,
Peto quod petivit latro paenitens.
Plagas, sicut Thomas, non intueor,
Deum tamen meum te confiteor:
Fac me tibi semper magis credere,
In te spem habere, te diligere.
O memoriale mortis Domini,
Panis vivus vitam praestans homini:
Praesta meae menti de te vivere,
Et te illi semper dulce sapere.
Pie pellicane Iesu Domine,
Me immundum munda tuo Sanguine:
Cuius una stilla salvum facere
Totum mundum quit ab omni scelere.
Iesu, quem velatum nunc aspicio,
Oro, fiat illud, quod tam sitio,
Ut te revelata cernens facie,
Visu sim beatus tuae gloriae. Amen.
As I've said in the past, when Christ said "This is my Body", we Catholics don't have to debate what the meaning of "is" is.
8] Now, what is the Sacrament of the Altar?
Answer: It is the true body and blood of our Lord Jesus Christ, in and under the bread and wine which we Christians are commanded by the Word of Christ to eat and to drink. 9] And as we have said of Baptism that it is not simple water, so here also we say the Sacrament is bread and wine, but not mere bread and wine, such as are ordinarily served at the table, but bread and wine comprehended in, and connected with, the Word of God.
10] It is the Word (I say) which makes and distinguishes this Sacrament, so that it is not mere bread and wine, but is, and is called, the body and blood of Christ. For it is said: Accedat verbum ad elementum, et fit sacramentum. If the Word be joined to the element, it becomes a Sacrament. This saying of St. Augustine is so properly and so well put that he has scarcely said anything better. The Word must make a Sacrament of the element, else it remains a mere element. 11] Now, it is not the word or ordinance of a prince or emperor, but of the sublime Majesty, at whose feet all creatures should fall, and affirm it is as He says, and accept it with all reverence, fear, and humility.
12] With this Word you can strengthen your conscience and say: If a hundred thousand devils, together with all fanatics, should rush forward, crying, How can bread and wine be the body and blood of Christ? etc., I know that all spirits and scholars together are not as wise as is the Divine Majesty in His little finger. 13] Now here stands the Word of Christ: Take, eat; this is My body; Drink ye all of it; this is the new testament in My blood, etc. Here we abide, and would like to see those who will constitute themselves His masters, and make it different from what He has spoken. It is true, indeed, that if you take away the Word or regard it without the words, you have nothing but mere bread and wine. 14] But if the words remain with them, as they shall and must, then, in virtue of the same, it is truly the body and blood of Christ. For as the lips of Christ say and speak, so it is, as He can never lie or deceive.
Now wait a minute....to use the words of William the Slick in a theological discussion is, well.....uh...blasphemy? LOL
"St. Thomas said the Eucharist is the one change we encounter that is exactly the opposite. The appearances of bread and wine stay the same, but the very essence of these realities, which cant be viewed by a microscope, is totally transformed. What starts as bread and wine becomes Christs body and blood. A handy word was coined to describe this unique change. Transformation of the sub-stance, what stands-under the surface, came to be called transubstantiation.
What makes this happen? The Spirit and the Word. After praying for the Holy Spirit to come (epiklesis), the priest, who stands in the place of Christ, repeats the words of the God-man: This is my Body, This is my Blood. Sounds like Genesis 1 to me: the mighty wind (read Spirit) whips over the surface of the water and Gods Word resounds. Let there be light and there was light. It is no harder to believe in the Eucharist than to believe in Creation.
But why did Jesus arrange for this transformation of bread and wine? Because he intended another kind of transformation. The bread and wine are transformed into the Body and Blood of Christ which are, in turn, meant to transform us. Ever hear the phrase: you are what you eat? The Lord desires us to be transformed from a motley crew of imperfect individuals into the Body of Christ, come to full stature.
Our evangelical brethren speak often of an intimate, personal relationship with Jesus. But I ask you, how much more personal and intimate than the Eucharist can you get? We receive the Lords body into our physical body that we may become him whom we receive!
Such an awesome gift deserves its own feast. And thats why, back in the days of Thomas Aquinas and St. Francis of Assisi, the Pope decided to institute the Feast of Corpus Christi."Amen!!!!!!!!!!!!Thank you
You might be amazed at how many pages of ink have been spent on the meaning of IS in just this particular context...(Slick Willie's wordplay is jonny-come-lately compared to this).
I'm coming to believe that consubstantiation is a copout. Either the True Body and Blood are present or they are not.
The reason they cannot be found under a microscope is, Ichabod! The spirit of the Lord has left this place!
Most interesting, the people you meet and the things you can learn here while taking a break from lawn mowing.
From the Lauda Sion sequence:
Dogma datur Christianis,
quod in carnem transit panis,
et vinum in sanguinem.
Quod no capis, quod non vides,
animosa firmat fides,
praeter rerum ordinem.
(This is a dogma given
to Christians that bread is
changed into Jesus' flesh,
and wine into his blood.
What you do not understand,
what you do not see, a lively
faith confirms in a super-
Sub diversis speciebus,
signis tantum, et non rebus,
latent res eximiae.
Caro cibus, sanguis potus:
manet tamen Christus totus
sub utraque specie.
(Under different species,
which are but signs, not
real things, a priceless
treasure lies hidden.
His flesh is food, his blood
is drink: yet Christ remains
entire under each species.)
A sumente non concisus,
non confractus, non divisus,
Sumit unus, sumunt mille,
quantum isti, tantum ille,
nec sumptus consumitur.
(He who partakes of him
neither severs, nor breaks, nor
divides him; he receives him
Whether one or a thousand
receive him, one receives as
much as a thousand do: and when
received he is not diminished.)
Sumunt boni, sumunt mali:
sorte tamen inaequali,
vitae, vel interitus.
Mors est malis, vita bonis:
vide paris sumptionis
quam sit dispar exitus.
(Both the good and the wicked
receive him: but with the unequal
result of life or death.
He brings death to the unworthy,
and life to the just: see how unlike
are the effects of a like communion.)
Fracto demum sacrmento
ne vacilles, sed memento
tantum esse sub fragmento
quantum toto tegitur.
Nulla rei fit scissura:
signi tantum fit fractura,
qua nec status nec statura
(Then indeed when the bread is
broken, doubt not, but remember that
there is as much in one fragment
as lies hidden in the whole.
There is no division of the substance
itself, but only a breaking of the
species, by which neither the state
nor the size of the substance signified is altered.)
whole piece here: http://www.sjbrcc.org/praise.html
I guess we are fortunate our Lord and Savior didn't use salt and pepper shakers at the dinner table to explain the concept of the Trinity, otherwise RCC over the world would idolize the salt and pepper shakers.
To me, the difference between item X being a mere symbol of item Y, versus item X actually becoming item Y but retaining all of the physical properties of X, is a semantic one.
"to use the words of William the Slick in a theological discussion is, well.....uh...blasphemy? LOL"
It gets worse. I first used that line in a witness talk at a welcoming ultrea IN A CHURCH! Since I wasn't struck down, I felt it was acceptable with Him.
"I guess we are fortunate our Lord and Savior didn't use salt and pepper shakers at the dinner table to explain the concept of the Trinity"
Well this makes no sense whatsoever.
"this do in remembrance of me."
I found the best understanding of the Eucharist is by reading His Word and gleaning how He presented it.
On the Eucharistic Lord at the Elevation
Lord, in your servant's hands,
you are lifted up,
high for all to see,
like so long ago, you were lifted up
upon the cross.
a spectacle meant to shame and kill,
but instead, brought life.
And in your priest's hands,
Glowing like a soft white beacon in the night,
you become our life,
the food for our famished souls,
the drink for our parched spirit
lost for too long in the desert.
O life-giving Master,
who feeds us again and again with his own self,
who waits day in and out
yet Lord of the universe,
to join us in joy
out of pure love.
Agreed. I can understand how one would look at it and say, ah ha, it is literal, but the way he presented it as a remembrance, it is difficult to see it as literal.
In the Eucharist, Christ is really present among us. His presence is not static. It is a dynamic presence, which makes us his, he assimilates us to himself. Augustine understood this very well. Coming from a Platonic formation, it was difficult for him to accept the "incarnate" dimension of Christianity. In particular, he reacted before the prospect of the "Eucharistic meal," which seemed to him unworthy of God. In ordinary meals man becomes stronger, as it is he who assimilates the food, making it an element of his own corporal reality. Only later did Augustine understand that in the Eucharist the exact opposite occurs: the center is Christ who attracts us to himself; he makes us come out of ourselves to make us one with him (cf. Confessions, VII, 10, 16). In this way, he introduces us into the community of brothers.
Here we are faced with a further dimension of the Eucharist, which I would like to touch upon before concluding. The Christ whom we encounter in the sacrament is the same here in Bari, as in Rome, as in Europe, America, Africa, Asia, Oceania. He is the one and same Christ who is present in the Eucharistic bread everywhere on earth. This means that we can only encounter him together with all others. We can only receive him in unity.
Is not this what the Apostle Paul said to us in the reading we just heard? Writing to the Corinthians, he affirmed: "Because there is one bread, we who are many are one body, for we all partake of the one bread" (1 Corinthians 10:17). The consequence is clear: We cannot commune with the Lord if we do not commune among ourselves. If we wish to present ourselves to him, we must go out to meet one another. To do so, the great lesson of forgiveness is necessary. We must not allow the destructive larva of resentment to take hold of our spirit, but open our heart to the magnanimity of listening to the other, of understanding, of the possible acceptance of his apologies, of the generous offering of our own.
Pope Benedict XVI
If one wants to believe that the bible means that the bread is literally the body of Christ and that the wine is literally his blood then it would seem that literally ONLY the bread Christ actually had at the time was his body and ONLY the wine that he had at the time was his blood. That's what the bible says.
Christ had specific bread and said THIS IS my body. He didn't say any other bread was his body, but that bread that he held and that bread alone.
Sing, my tongue,
The mystery of the glorious body,
And of the precious Blood,
Shed to save the world,
By the King of the nations,
The fruit of a noble womb.
Given to us, born for us,
From a stainless Virgin,
And having dwelt in the world,
Sowing the seed of the word,
He closed in a wonderful way,
The days of his habitation.
On the night of His last supper,
Reclining with His brothers,
The law having been fully observed
With legal foods,
He gives Himself as food with His
Own hands to the twelve.
The Word in Flesh makes true Bread
His Flesh with a word;
Wine becomes the Blood of Christ,
And if sense is deficient,
To confirm sincere hearts,
Faith alone suffices.
Then let us prostrate and
Venerate so great a Sacrament,
And let the old law yield
To the new rite;
Let faith stand forward to
Supply the defect of the senses.
To the Begetter and the Begotten,
Be praise and jubilation,
Health, honor, and strength,
And blessing too,
And let equal praise be to Him,
Who proceeds from Both.
Pange lingua gloriosi
Quem in mundi pretium
Fructus ventris generosi
Rex effudit Gentium.
Nobis datus, nobis natus
Ex inacta Virgine,
Et in mundo conversatus,
Sparso verbi semine,
Sui moras incolatus
Miro clausit ordine.
In suprema nocte coenae
Recumbus cum fratribus
Observata lege plene
Cibis in legalibus,
Cibum turbae duodenae
Se dat suis manibus.
Verbum caro, panem verum
Verbo carnem efficit:
Fitque sanguis Christi merum,
Et si sensus deficit,
Ad firmandum cor sincerum
Sola fides sufficit.
Tantum ergo Sacramentum
Et antiquum documentum
Novo cedat ritui:
Praestet fides supplementum
Laus et jubilatio,
Salus, honor, virtus quoque
Sit et benedictio:
Procedenti ab utroque
Compar sit laudatio.
St. Thomas Aquinas
I knew without looking that you're not a lit major -- "mere" symbol indeed! And the Eucharist is the perfect symbol -- it is what it symbolizes.
If you think the difference is semantic, you don't really accept that X has become Y: if the physical properties are all there is, then it hasn't.
Guys, do you suppose that +Ignatius of Antioch, disciple of the Apostle John, appointed Bishop of Antioch by +Peter and reputed by pious tradition to have been the child who sat on Christ's lap could have gotten it wrong when, in about 100 AD he wrote:
"They [i.e. the Gnostics] abstain from the Eucharist and from prayer, because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which the Father, in his goodness, raised up again." (Letter to Smyrneans 7:1)
As an Orthodox Christian I can't tell you the "how" of this, Aquinas notwithstanding, except to say that it happens by the power of the Holy Spirit. I can also tell you that The Church has always and everywhere believed in the Real Presence of Christ in the Eucharist.
ST. CLEMENT OF ROME (c. 80 A.D.)
Our sin will not be small if we eject from the episcopate those who blamelessly and holily have OFFERED ITS SACRIFICES [or offered the gifts, referring to the Eucharist]. (Letter to Corinthians 44:4)
I will be honest, it is very hard to imagine that somebody that early would have erred.
But, it is really hard for me to accept that view.
ST. JOHN CHRYSOSTOM (c. 344 - 407 A.D.)
When you see the Lord IMMOLATED and lying upon the ALTAR, and the priest bent over that SACRIFICE praying, and all the people empurpled by that PRECIOUS BLOOD, can you think that you are still among men and on earth? Or are you not lifted up to heaven? (Priesthood 3:4:177)
Reverence, therefore, reverence this table, of which we are all communicants! Christ, slain for us, the SACRIFICIAL VICTIM WHO IS PLACED THEREON! (Homilies on Romans 8:8)
Christ is present. The One [Christ] who prepared that [Holy Thursday] table is the very One who now prepares this [altar] table. For it is not a man who makes the SACRIFICIAL GIFTS BECOME the Body and Blood of Christ, but He that was crucified for us, Christ Himself. The priest stands there carrying out the action, but the power and the grace is of God, "THIS IS MY BODY," he says. This statement TRANSFORMS the gifts. (Homilies on Treachery of Judas 1:6)
Let us therefore in all respects put our faith in God and contradict Him in nothing, even if what is said seems to be contrary to our reasonings and to what we see. Let His WORD be of superior authority to reason and sight. This too be our practice in respect to the [Eucharistic] Mysteries, not looking only upon what is laid out before us, but taking heed also of His WORDS. For His WORD cannot deceive; but our senses are easily cheated. His WORD never failed; our senses err most of the time. When the WORD says, "THIS IS MY BODY," be convinced of it and believe it, and look at it with the eyes of the mind. For Christ did not give us something tangible, but even in His tangible things all is intellectual. So too with Baptism: the gift is bestowed through what is a tangible thing, water; but what is accomplished is intellectually perceived: the REBIRTH and the RENEWAL....How many now say, "I wish I could see his shape, His appearance, His garments, His sandals." ONLY LOOK! YOU SEE HIM! YOU TOUCH HIM! YOU EAT HIM! (Homilies on Matthew 82:4)
Take care, then, lest you too become guilty of the Body and Blood of Christ [1 Cor 11:27]. They slaughtered His most holy body; but you, after such great benefits, receive HIM into a filthy soul. For it was not enough for Him to be made Man, to be struck and to be slaughtered, but He even mingles Himself with us; and this NOT BY FAITH ONLY, but even in every DEED He makes us His BODY. How very pure, then, ought he not be, who enjoys the benefit of this SACRIFICE? (ibid 82:5)
...if everywhere grace required worthiness, there could neither then be Baptism nor Body of Christ nor the sacrifice priests offer.....now He has transferred the priestly action [of ancient times] to what is most awesome and magnificent. He has changed the sacrifice itself, and instead of the butchering of dumb beasts, He commands the offering up of Himself....What is that Bread? The Body of Christ! What do they become who are partakers therein? The Body of Christ! Not many bodies, but one Body....For you are not nourished by one Body while someone else is nourished by another Body; rather, all are nourished by the same Body....When you see [the Body of Christ] lying on the altar, say to yourself, "Because of this Body I am no longer earth and ash, no longer a prisoner, but free. Because of this Body I hope for heaven, and I hope to receive the good things that are in heaven, immortal life, the lot of the angels, familiar conversation with Christ. This Body, scourged and crucified, has not been fetched by death...This is that Body which was blood-stained, which was pierced by a lance, and from which gushed forth those saving fountains, one of blood and the other of water, for all the world"...This is the Body which He gave us, both to hold in reserve and to eat, which was appropriate to intense love; for those whom we kiss with abandon we often even bite with our teeth. (Homilies on Corinthians 8, 1; 24, 2; 24, 2; 24, 4)
"So also was Christ offered once." [Hebrews 7-10] By whom was He offered? Quite evidently, by Himself. Here [Paul] shows that Christ was not Priest only, but also Victim and Sacrifice. Therein do we find the reason for the words "was offered." "He was offered once," [Paul] says, "to take away the sins of many." Why does he say of many and not of all? Because not all have believed. He did indeed die for all, for the salvation of all, which was His part....But He did not take away the sins of all men, because they did not will it....What then? Do we not offer daily? Yes, we offer, but making remembrance of His death; and this remembrance is one and not many. How is it one and not many? Because this Sacrifice is offered once, like that in the Holy of Holies. This Sacrifice is a type of that, and this remembrance a type of that. We offer always the same, not one sheep now and another tomorrow, but the same thing always. Thus there is one Sacrifice. By this reasoning, since the Sacrifice is offered everywhere, are there, then, a multiplicity of Christs? By no means! Christ is one everywhere. He is complete here, complete there, one Body. And just as He is one Body and not many though offered everywhere, so too is there one Sacrifice. (Homilies on Hebrews 17, 2; 17, 3)
Not in vain was it decreed BY THE APOSTLES that in the awesome Mysteries remembrance should be made of the DEPARTED. They knew that here there was much gain for them, much benefit. For when the entire people stands with hands uplifted, a priestly assembly, and that awesome SACRIFICIAL VICTIM is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have DEPARTED in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf. (Homilies on Philippians 3:4)
We BELIEVE because Christ has said so. We pray that we might understand. Mysteries are this way.
"I can understand how one would look at it and say, ah ha, it is literal, but the way he presented it as a remembrance, it is difficult to see it as literal."
Having a problem with believing the Lord's Word? "Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh." John 6:52
How can someone say that Jesus is talking about His teachings, or that we are to remember Him symbolically? Why did the Jews question Jesus and walk away from Him? They knew darn well what He was talking about. Those who think they know better than the men standing right there 2000 years ago need to reconsider the arrogance of that proposition. Perhaps those who disbelieve Jesus' very clear words should ask themselves WHY they refuse to believe the interpretation held by the entire Church since the very beginnning.
Unless the consecrated host bleeds (which it has done in certain miracles) or taken on the form of real flesh upon the altar (which it has also done). In both cases, the blood present was type AB and the tissue was found to be cardiac tissue-heart muscle.
We report, you decide.
St. Clement of Alexandria studied under Pantaenus. He later succeeded him as the director of the school of catechumens in Alexandria, Egypt around the year 200 A.D.,
"The Blood of the Lord, indeed, is twofold. There is His corporeal Blood, by which we are redeemed from corruption; and His spiritual Blood, that with which we are anointed. That is to say, to drink the Blood of Jesus is to share in His immortality. The strength of the Word is the Spirit just as the blood is the strength of the body. Similarly, as wine is blended with water, so is the Spirit with man. The one, the Watered Wine, nourishes in faith, while the other, the Spirit, leads us on to immortality. The union of both, however, - of the drink and of the Word, - is called the Eucharist, a praiseworthy and excellent gift. Those who partake of it in faith are sanctified in body and in soul. By the will of the Father, the divine mixture, man, is mystically united to the Spirit and to the Word.",
-"The Instructor of the Children". [2,2,19,4] ante 202 A.D.,
"Christ had specific bread and said THIS IS my body. He didn't say any other bread was his body, but that bread that he held and that bread alone."
You answered your own question in Luke 22:19
"Do THIS in remembrance of ME."
He certainly wasn't talking about a simple passover meal. They were doing that already. What is significant about that? Jesus is obviously fulfilling the promise given in John 6.
You find the greatest things to post! Thank you.
My oldest son was confirmed on Thursday so all of the family was in town to go to the Corpus Christi Mass this weekend. What a cool day to spend with family.
I posted this here under another context! In both cases, "incoming" was not far behind! '
The Eucharist is not an easy subject for some to accept. Funny, Christ heard the same thing, "This is a hard thing to accept."
Well of course! My patron saint, I'll have you know! :) I didn't quote him here because there is an old Protestant notion that the original Church had been perverted by the time the Golden Mouthed came on the scene. Your other cites are of course spot on.
St. Irenaeus succeeded St. Pothinus to become the second bishop of Lyons in 177 A.D. Earlier in his life he studied under St. Polycarp. Considered, one of the greatest theologians of the 2nd century, St. Irenaeus is best known for refuting the Gnostic heresies.
[Christ] has declared the cup, a part of creation, to be his own Blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own Body, from which he gives increase to our bodies."
Source: St. Irenaeus of Lyons, Against Heresies, 180 A.D.:
"So then, if the mixed cup and the manufactured bread receive the Word of God and become the Eucharist, that is to say, the Blood and Body of Christ, which fortify and build up the substance of our flesh, how can these people claim that the flesh is incapable of receiving God's gift of eternal life, when it is nourished by Christ's Blood and Body and is His member? As the blessed apostle says in his letter to the Ephesians, 'For we are members of His Body, of His flesh and of His bones' (Eph. 5:30). He is not talking about some kind of 'spiritual' and 'invisible' man, 'for a spirit does not have flesh an bones' (Lk. 24:39). No, he is talking of the organism possessed by a real human being, composed of flesh and nerves and bones. It is this which is nourished by the cup which is His Blood, and is fortified by the bread which is His Body. The stem of the vine takes root in the earth and eventually bears fruit, and 'the grain of wheat falls into the earth' (Jn. 12:24), dissolves, rises again, multiplied by the all-containing Spirit of God, and finally after skilled processing, is put to human use. These two then receive the Word of God and become the Eucharist, which is the Body and Blood of Christ."
-"Five Books on the Unmasking and Refutation of the Falsely
Golden Mouthed indeed! And always worth reading.
The Teachings of the Church Fathers, by John R. Willis, S.J., Ignatius Press, 2002. Fr. Willis took the time to cross-reference literally hundreds of issues and to cite in detail what the Fathers had to say. For example, if one looks up Apostolic Succession, he gives 5 or 10 very pertinent citations with dozens of others cross-referenced. It is an invaluable resource and a Herculean effort that took upwards of 20 years to accomplish.
"But, it is really hard for me to accept that view."
Living the Faith isn't easy; theosis very seldom comes to us overnight. Often believing is even harder.
Lord, I believe. Help my unbelief! Mark
That sounds handy! I have and do read the Fathers, but when you are looking for that particular thing you remember in the back of your mind...it's nice to have a sourcebook.