And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.
λάβετε φάγετε· τοῦτό μού ἐστι τὸ σῶμα τὸ ὑπὲρ ὑμῶν κλώμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν.
и҆ бл҃годари́въ преломѝ, и҆ речѐ: прїими́те, ꙗ҆ди́те, сїѐ є҆́сть тѣ́ло моѐ, є҆́же за вы̀ ломи́мое: сїѐ твори́те въ моѐ воспомина́нїе.
Do you want to know why it is consecrated with heavenly words? Receive the words. The priest says: 'Make this offering written, ratified, reasonable, acceptable, which is the figure of the body and blood of our Lord Jesus Christ. Who, on the day before he suffered, took bread into his holy hands, looked up to you, holy Father almighty, eternal God, giving thanks, he blessed it, broke it, and gave it to his apostles and disciples, saying: Take and eat all of you from this; for this is my body which will be broken for many.' He took bread in his holy hands the day before he suffered. Before it is consecrated, it is bread; but when the words of Christ have been spoken, it becomes the body of Christ. And before the words of Christ, the cup is full of wine and water: when the words of Christ have been spoken, there the blood of Christ is made, which redeemed the people.
On the Sacraments, Book 4, Chapter 5I have spoken of how He made miraculous bread and wine and of how, when the Virgin conceived, He had shown Himself the true Genius whom men had ignorantly worshiped long before. It goes deeper than that. Bread and wine were to have an even more sacred significance for Christians and the act of generation was to be the chosen symbol among all mystics for the union of the soul with God. These things are no accidents. With Him there are no accidents. When He created the vegetable world He knew already what dreams the annual death and resurrection of the corn would cause one to stir in pious Pagan minds, He knew already that He Himself must so die and live again and in what sense, including and far transcending the old religion of the Corn King. He would say "This is my Body." Common bread, miraculous bread, sacramental bread—these three are distinct, but not to be separated. Divine reality is like a fugue. All His acts are different, but they all rhyme or echo to one another.
Miracles, from God in the DockHowever, then, it may be for others, for me the something which holds together and "informs" all the objects, words, and actions of this rite, is unknown and unimaginable. I am not saying to any one in the world: "Your explanation is wrong." I am saying: "Your explanation leaves the mystery for me still a mystery."
Yet I find no difficulty in believing that the veil between the worlds, nowhere else (for me) so opaque to the intellect, is nowhere else so thin and permeable to divine operation. Here a hand from the hidden country touches not only my soul but my body. Here the prig, the don, the modern, in me have no privilege over the savage or the child. Here is big medicine and strong magic. Favete linguis.
Letters to Malcolm: Chiefly on Prayer, Letter 19I hope I do not offend God by making my communions in the frame of mind I have been describing. The command, after all, was Take, eat: not Take, understand. Particularly, I hope I need not be tormented by the question "What is this?"—this wafer, this sip of wine. That has a dreadful effect on me. It invites me to take "this" out of its holy context and regard it as an object among objects, indeed as part of nature. It is like taking a red coal out of the fire to examine it: it becomes a dead coal. To me, I mean. All this is autobiography, not theology.
Letters to Malcolm: Chiefly on Prayer, Letter 19I hope it is quite clear that the conception of Transposition, as I call it, is distinct from another conception often used for the same purpose—I mean the conception of development. The Developmentalist explains the continuity between things that claim to be spiritual and things that are certainly natural by saying that the one slowly turned into the other. I believe this view explains some facts, but I think it has been much overworked. At any rate it is not the theory I am putting forward. I am not saying that the natural act of eating after millions of years somehow blossoms into the Christian sacrament. I am saying that the Spiritual Reality, which existed before there were any creatures who ate, gives this natural act a new meaning, and more than a new meaning: makes it in a certain context to be a different thing. In a word, I think that real landscapes enter into pictures, not that pictures will one day sprout out into real trees and grass.
Weight of Glory, TranspositionThere are three things that spread the Christ-life to us: baptism, belief, and that mysterious action which different Christians call by different names—Holy Communion, the Mass, the Lord's Supper. At least, those are the three ordinary methods. I am not saying there may not be special cases where it is spread without one or more of these.
Mere Christianity, Book 2, Chapter 5: The Practical ConclusionThe teaching of the blessed Paul is of itself sufficient to give you full assurance about the divine mysteries by admission to which you have become one body and blood with Christ.… When the Master himself has explicitly said of the bread, "This is my body," will anyone still dare to doubt? When he is himself our warranty saying, "This is my blood," who will ever waver and say it is not his blood?… With perfect confidence, then, we partake as of the body and blood of Christ.
ON THE MYSTERIES, FOURTH LECTURE 1.2Daniel the disciple of Arsenius used to talk also about a hermit in Scetis, saying that he was a great man but simple in the faith, and in his ignorance he thought and said that the bread which we receive is not in very truth the Body of Christ, but a symbol of His Body. Two of the monks heard what he said but because they knew of his sublime works and labours, they imagined that he had said it in innocence and simple-mindedness; and so they came to him and said unto him, 'Abba, someone told us something that we do not believe; he said that this bread that we receive is not in very truth the Body of Christ, but a mere symbol.' He said to them, 'I said that.' They begged him, saying, 'You mustn't say that, abba; according to what the Catholic Church has handed down to us, even so do we believe, that is to say, this bread is the Body of Christ in very truth, and is not a mere symbol. It is the same as when God took dust from the earth, and made man in His image; just as no one can say that he is not the image of God, so also with the bread of which He said, "This is My Body" is not to be regarded as a merely commemorative thing; we believe that it is indeed the Body of Christ.' The hermit said, 'Unless I can be convinced by the thing itself I will not listen to this.' Then the monks said to him, 'Let us pray to God all week about this mystery, and we believe that He will reveal the truth to us.' The hermit agreed to this with great joy, and each went to his cell. Then the hermit prayed, saying, 'O Lord, you know that it is not out of wickedness that I do not believe, so in order that I may not go astray through ignorance, reveal to me, Lord Jesus Christ, the truth of this mystery.' The other two brothers prayed to God and said, 'Lord Jesus Christ, give this hermit understanding about this mystery, and we believe that he will not be lost.' God heard the prayer of the two monks. When the week was over they came to the church, and the three of them sat down by themselves on one seat, the hermit between the other two. The eyes of their understanding were opened, and when the time of the mysteries arrived, and the bread was laid upon the holy table, there appeared to the three of them as it were a child on the table. Then the priest stretched out his hand to break the bread, and behold the angel of the Lord came down from heaven with a knife in his hand, and he killed the child and pressed out his blood into the cup. When the priest broke off from the bread small pieces, the hermit went forward to receive communion and a piece of living flesh smeared and dripping with blood was given to him. Now when he saw this he was afraid and he cried out loudly, saying, 'Lord, I believe that the bread is Your Body, and that the cup is Your Blood.' At once the flesh that was in his hand became bread, and he took it and gave thanks to God. The brothers said to him, 'God knows the nature of men, and that we are unable to eat living flesh, and so He turneth His Body into bread, and His Blood into wine for those who receive Him in faith.' Then they gave thanks to God for the hermit, because He had not let Satan destroy him, and the three of them went back to their cells joyfully.
The Desert Fathers, Sayings of the Early Christian MonksMr. Foote dismissed very contemptuously any attempts to deal with the problem of strong drink by religious offices or intercessions, and said that a picture of a drunkard's liver would be more efficacious in the matter of temperance than any prayer or praise. In that picturesque expression, it seems to me, is perfectly embodied the incurable morbidity of modern ethics. In that temple the lights are low, the crowds kneel, the solemn anthems are uplifted. But that upon the altar to which all men kneel is no longer the perfect flesh, the body and substance of the perfect man; it is still flesh, but it is diseased. It is the drunkard's liver of the New Testament that is marred for us, which we take in remembrance of him.
Heretics, Ch. 2: On the Negative Spirit (1905)In blessing the bread even before his suffering, Jesus left behind a last commemoration, or memorial. This is rather like someone who, when about to go on a journey, leaves some token of himself with his loved one, so that whenever she looks at it she will be reminded of his goodness and love toward her.
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 11What are you saying? If you were holding a memorial for a son or a father, your conscience would torment you if you did not fulfill what is customary and did not invite the poor, yet when holding a memorial for the Master, you do not even share the meal at all.
Commentary on 1 CorinthiansThen when he says, he took bread, he shows the manner of the institution: first, he relates what Christ said and did in instituting this sacrament; secondly, he explains (v. 26). In regard to the first he does two things: first, he deals with the institution of this sacrament as to the body of Christ; secondly, as to His blood (v. 25).
In regard to the first, before explaining the text one must first consider the need for instituting this sacrament. So it should be noted that the sacraments were instituted on account of a need in the spiritual life. And because bodily things are likenesses of spiritual things, it is fitting that the sacrament be proportionate to things which are necessary to bodily life, in which generation comes first, to which baptism is proportionate and through which one is reborn into the spiritual life. Secondly, for bodily life is required growth, by which one is brought to perfect size and power. To this is proportionate the sacrament of confirmation, in which the Holy Spirit is given for strength. Thirdly, for the spiritual life is required food, by which man's body is sustained, and likewise the spiritual life is fed by the sacrament of the Eucharist, as it says in Ps 23 (v. 2): "He make me lie down in green pastures. He leads me beside still waters."
It should be known that the cause of generation is not joined according to its substance to the one generated, but only according to its power; but food is joined according to its substance to the fed. Hence in the sacrament of baptism, by which Christ regenerates us to salvation, it is not Christ according to His substance but only according to His power. But in the sacrament of this Eucharist, which is spiritual food, Christ is there according to His substance.
He is contained under another appearance for three reasons: first, indeed, it would be horrifying for the faithful to receive this sacrament, if they ate the flesh of a man under its ordinary appearance and drank His blood; secondly, so that it would not be a source of derision to unbelievers; thirdly, in order that the merit of faith grow, which consists in believing something not seen.
This sacrament is presented under two species for three reasons: first, indeed, on account of its perfection, because, since it is spiritual refreshment, ought to be spiritual food and spiritual drink. For even bodily refreshment is not complete without food and drink. Hence he also says above (10:3): "All ate of the same spiritual food and all drank the same spiritual drink." Secondly, on account of its signification. For it is the memorial of the Lord's passion, through which the blood of Christ was separated from His body; that is why in this sacrament the blood is offered separately from the body. Thirdly, on account of the salutary effect of this sacrament, for it avails for the health of the body, and so the body is offered; and it avails for the health of the soul, and so the blood is offered. "For the soul is in the blood" (Lev 17:11).
This sacrament is offered specifically under the appearance of bread and wine: first of all, because men generally use bread and wine for their refreshment. Therefore, these are used in this sacrament, as water in baptism. Secondly, on account of the power of this sacrament: for bread strengthens the heart of man, but wine gladdens it. Thirdly, because the bread, which is made up of many grains, designates the unity of the Church, which consists of many believers. Furthermore, this Eucharist is especially the sacrament of unity and charity, as Augustine says On John.
Having seen these matters relating to the explanation of the text: first, what Christ did must be explained; secondly, what he said (v. 24).
But he does three things: the first is designated when he says: He took bread. Two things can be signified by this: first, that he voluntarily accepted the passion, of which this sacrament is the memorial, as it says in Is (53:5): "He was offered up because he willed it." Secondly, that he received from the Father the power of completing this sacrament, according to Matt (11:27): "All things have been handed over to me by my Father." He touches on the second, when he says: and broke: "Share your bread with the hungry" (Is 58:7).
But this seems contrary to the practice of the Church, according to which the body of Christ is first consecrated and then broken. But this cannot be, because the priest, while he is consecrating, does not pronounce those words as from his own person, but as from the person of Christ consecrating. Hence it is clear that Christ consecrated with the same words with which we consecrate. Therefore, it should be noted that what is said here, and he said, is not to be taken successively, as though Christ took bread and giving thanks broke it, and later said the words which follow; rather, they are taken concomitantly, namely, that while he took bread, giving thanks he broke it and said. Therefore with Matt (26:26) it should be stated that "Jesus took bread and blessed and broke." The Apostle here did not care to mention about the blessing, understanding that the blessing was nothing else than what the Lord said: "This is my body."
Then when he says: and said, he shows what Christ said when instituting this sacrament: first, he enjoined the use of the sacrament; secondly, he expressed the truth of the sacrament; thirdly, he taught the mystery.
He enjoined the use of the sacrament, saying: Take. As if not from any human power or merit is it proper for you to use this sacrament, but from an eminent gift of God: "Thou didst give thy people the food of angels" (Wis 16:20); "What have you that you did not receive" (1 Cor 4:7)? And he determines the kind of use when he says, and eat: "Unless you eat the flesh of the Son of man" (Jn. 6:54); "If the men of my tent have not said, 'Who will give of his flesh that we may be filled?'" (Jb 31:31).
It should be noted, however, that these words are not from the form of consecration. For there is this difference between this and other sacraments, that the latter are completed not in the consecration of the matter but in the use of consecrated matter, as in the washing with water or in the anointing with oil or chrism. The reason is that in the matters of the other sacraments mention is made of the use of the sacrament, as when it is stated: I baptize you in the name of the Father and of the Son and of the Holy Spirit. But this sacrament is completed in the very consecration of the matter, in which Christ Himself is contained, Who is the end of all sanctifying grace. Therefore, the words which pertain to the use of the sacrament are not of the substance of the form, but only those containing the truth and content of the sacrament, which he mentions last, adding: This is my body.
In regard to these words three things should be considered: first, the reality signified by these words, namely, that the body of Christ is there; secondly, the truth of this statement; thirdly, whether this is a suitable form for this sacrament.
In regard to the first it should be noted that some have said that the body of Christ is not truly present in this sacrament, but only as in a sign explaining what is said here: This is my body, i.e., this is a sign and figure of my body, just as it was said above (10:4): "But the rock was Christ," i.e., as figure of Christ. But this is heretical, since the Lord expressly says: "My flesh is food indeed, and my blood is drink indeed" (Jn. 6:56). Hence others say that the body of Christ is truly there but along with the substance of bread. This is impossible, as was shown above. Therefore, others said that only the body of Christ is there, the substance of bread not remaining because it is annihilated or reduced to prejacent matter. But this cannot be, because, as Augustine says in the Book of Eighty Three Questions: "God is not the author of tending to non-existence." Secondly, because even this position takes away the fact the substance of bread is converted into the body of Christ; and so, since the body of Christ begins to be in this sacrament by the conversion of something else into it, the consequence is that He begins to be there by local motion: but that is impossible, as was shown above. Therefore, one must say that the body of Christ is truly in this sacrament by the conversion of bread into it.
Yet it should be noted that this conversion differs from all conversions that occur in nature. For the action of nature presupposes matter, and therefore its action does not extend beyond changing something according to its form, either substantial or accidental. Hence every natural conversion is said to be formal. But God, Who makes this conversion is the author of form and of matter, and therefore the entire substance of bread, the matter not remaining, can be converted into the entire substance of the body of Christ. And because matter is the principle of individuation, this whole signated individual, which is a particular substance, is converted into another particular substance. For this reason it is called a substantial conversion or transubstantiation. In this conversion, therefore, occurs the contrary of what happens in natural conversions, in which, the subject remaining, a change sometimes occurs affecting the accidents. But here the substance is changed, while the accidents remain intact without a subject. This is done by divine power, which as the first cause sustains them without a material cause, which is the substance caused in order that the body of Christ and the blood be consumed under a different appearance, for the reasons given above. And because accidents are referred to their substance in a definite order, the dimensions remain without a subject and the other accidents remain in those dimensions as in a subject.
But if no substance remains under those dimensions except the body of Christ, there could be no doubt about the breaking of the consecrated host, since the body of Christ is glorified and, therefore, unbreakable. Hence He cannot exist under this particle nor can it be pretended that He subsists, because the sacrament of truth is incompatible with any pretense. Hence nothing is perceived by the senses in this sacrament, which is not truly there. For the per se sensibles are qualities, which indeed remain as they previously existed, in this sacrament, as we have stated. Therefore, others have said that a certain breaking without a subject occurs there; hence nothing is broken there. But this cannot be said either, because, since breaking is in the category of "being acted upon," which is a weaker category than quality, it cannot exist in this sacrament without a subject any more than quality can. Hence it must be said that the breaking is founded, as on a subject, on the dimensions of bread and wine which remain. But the body of Christ is not affected by such breaking, because the whole body remains under each part of the divided dimensions. This indeed can be considered in this way. For the body of Christ is in this sacrament from the conversion of the substance of bread into it. But the conversion does not come about by reason of the dimensions. For the dimensions of the bread remain, but only by reason of the substance. Hence, too, the body of Christ is there by reason of its own substance, but not by reason of its own dimensions, although its dimensions are there by way of consequence, inasmuch as they are not separated from His substance. But as far as the nature of the substance is concerned, it is entire under each part of the dimensions. Hence, just before the consecration the whole truth of the substance and nature of bread was under each part of its dimensions, so after the consecration the whole body of Christ is under each part of the divided bread.
The division of the consecrated host signifies, first of all, the passion of Christ through which His body was broken by wounds, as it says in Ps 22 (v. 16): "They have pierced by hands and my feet." From Him, as it says below (7:4) "there are divisions of graces." Secondly, the distribution of the gifts of Christ, as it says above (12:4): "There are varieties of gifts." Thirdly, the various parts of the Church. For among Christ's members some are still pilgrims in this world, some may be in glory with Christ, both as to the soul and as to the body, but some await the final resurrection at the end of the world, and this is signified by the division of the host into three parts.
Secondly, one should consider the truth of this statement. For the statement, This is my body, seems to be false. For the conversion of bread into the body of Christ occurs at the time of the pronouncing of these words. For it is then that the signification of these words is completed. For the forms of the sacrament effect by signifying; therefore, it follows that in the beginning of the statement, when it is stated that the body of Christ is not there but only the substance of the bread, which is pointed out by the pronoun, this, when it points out a substance. It is the same, therefore, to say, this is my body, as to say: "The substance of bread is my body," which is obviously false.
Therefore, some have said that the priest pronounces these words materially and recitatively from the person of Christ and, therefore, this pronoun's function of pointing out is not referred to the matter present, such that as a result the statement should be rendered false as the objection supposed. But this cannot stand. First of all, because if this statement is not applied to the material present, it will do nothing in regard to it, which is false. For Augustine On John says: "The word comes to the element and the sacrament comes to be." Hence it is necessary to say that the words are taken formally as referring to the material present. But the priest says them from the same efficacy now, as when Christ spoke them. For the power conferred on these words does not vanish either by the difference of time or by the variety of ministers. Secondly, because the same difficulty remains in regard to the first time these words were spoken, namely, by Christ.
Therefore, others say that the sense of these words is, this is my body, i.e., this bread designates my body, so that "this" designates that which is present at the beginning of the statement. But even this cannot be, because since the sacraments effect what they signify, these words effect nothing except what they signify. Secondly, because it would follow from this that nothing would be effected by these words, except that the body of Christ would be there, as under a sign, which was disproved earlier. Therefore, others say that the "this" points out something to the intellect and indicates that which will be at the end of the utterance, namely, the body of Christ. But neither does this seem to be suitable, because according to this the sense would be: "My body is my body," which is not brought about by these words. Since this was true before the words of consecration.
Therefore, there must be another explanation, namely, that the forms of the sacraments not only signify, but also make: for by signifying they make. But in every instance of making, something common must be subject as a principle. But in this conversion the common factor is not a substance but the accidents, which were present in the beginning and continue to remain. Therefore, on the part of the subject in this statement no noun is used, which signifies a definite species of substance, but a pronoun, which signifies a substance without naming its species. The sense, therefore, is this, i.e., which is contained under these accidents, is my body. And this is what occurs through the words of consecration. For before the consecration that which was contained under these accidents was not the body of Christ, but it is made the body of Christ through consecration.
Thirdly, it is important to consider how this is a suitable form for this sacrament. For this sacrament, as has been said, does not consist in the use of the matter but in its consecration. But the consecration does not occur by the consecrated matter merely receiving some spiritual power, but by the fact that it is transubstantiated according to its being into the body of Christ. Therefore, no other word was to be used except a substantive, so as to say, this is my body. For by this is signified that which is at the end, which is effected by signifying.
Then when he says, which will be given up for you, he touches on the mystery of this sacrament. For this sacrament represents the Lord's passion, through which His body was delivered over to death for us, as it says in Is (50:6): "I gave my back to the smiters," and Eph (5:2): "He gave himself for us." And to show the reason for making frequent use of this mystery, he adds: Do this in remembrance of me, by recalling this to mind, namely, such a great blessing, for which I gave myself in death. Hence it says in Lam (3:9): "Remember my affliction and my bitterness, the wormwood and the gall," and Ps 111 (v. 4): "He has caused his wonderful works to be remembered; the Lord is gracious and merciful. He provides food for those who fear him."
Commentary on 1 CorinthiansAfter the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.
ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι λέγων· τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐστὶν ἐν τῷ ἐμῷ αἵματι· τοῦτο ποιεῖτε, ὁσάκις ἂν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν.
Та́кожде и҆ ча́шꙋ по ве́чери, гл҃ѧ: сїѧ̀ ча́ша но́вый завѣ́тъ є҆́сть въ мое́й кро́ви: сїѐ твори́те, є҆ли́жды а҆́ще пїе́те, въ моѐ воспомина́нїе.
Old things are passed away and are made new in Christ, so that altar yields to altar, sword to sword, fire to fire, bread to bread, victim to Victim, blood to Blood.
LETTER 36The word cup means nothing other than the new covenant in the Lord.… The grace of suffering was intended by the Lord when the word cup is used. For what did he wish to be understood when he said to the sons of Zebedee, "Can you drink the cup that I am going to drink?" … and "Shall I not drink the cup that the Father gave me?" A stone's throw from his disciples he is torn away to die for the sins of humanity. This is his cup of suffering. He shows his feelings of human weakness, saying … "Father, if you are willing, take this cup away from me.".
LETTER 14, TO FERRANDUS 41But Omar makes it, not a sacrament, but a medicine. He feasts because life is not joyful; he revels because he is not glad. "Drink," he says, "for you know not whence you come nor why. Drink, for you know not when you go nor where. Drink, because the stars are cruel and the world as idle as a humming-top. Drink, because there is nothing worth trusting, nothing worth fighting for. Drink, because all things are lapsed in a base equality and an evil peace." So he stands offering us the cup in his hand. And at the high altar of Christianity stands another figure, in whose hand also is the cup of the vine. "Drink" he says "for the whole world is as red as this wine, with the crimson of the love and wrath of God. Drink, for the trumpets are blowing for battle and this is the stirrup-cup. Drink, for this my blood of the new testament that is shed for you. Drink, for I know of whence you come and why. Drink, for I know of when you go and where."
Heretics, Ch. 7: Omar and the Sacred Vine (1905)"In like manner also the cup after supper, saying, This cup is the New Covenant in My Blood: this do, as oft as ye drink of it, in remembrance of Me."
What sayest thou? Art thou making a remembrance of Christ, and despisest thou the poor and tremblest not? Why, if a son or brother had died and thou wert making a remembrance of him, thou wouldst have been smitten by thy conscience, hadst thou not fulfilled the custom and invited the poor: and when thou art making remembrance of thy Master, dost thou not so much as simply give a portion of the Table?
But what is it which He saith, "This cup is the New Covenant?" Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures. For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out. Since then instead of the blood of beasts He brought in His own Blood; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.
Homily on 1 Corinthians 27We may not, I say, we may not call into question the truth of the (poor vilified) senses, lest we should even in Christ Himself, bring doubt upon the truth of their sensation; lest perchance it should be said that He did not really "behold Satan as lightning fall from heaven; " that He did not really hear the Father's voice testifying of Himself; or that He was deceived in touching Peter's wife's mother; or that the fragrance of the ointment which He afterwards smelled was different from that which He accepted for His burial; and that the taste of the wine was different from that which He consecrated in memory of His blood. On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body.
A Treatise on the SoulAnd in the Old Testament there were cups into which, after the sacrifice, the blood of irrational animals was poured (Exod. 24:6–8), and it was received with a goblet and a cup. Therefore, in place of the blood of irrational animals, which sealed the Old Testament, I now offer My Blood, sealing with it the New Testament. Therefore, do not be troubled when you hear of blood. For if in the Old Testament you received the blood of irrational animals, how much more ought you now to receive the Divine Blood?
And through the cup, he says, you perform a remembrance of the Master's death. How then do you alone drink and get drunk, when this fearful cup was given equally for all?
Commentary on 1 CorinthiansAfter setting forth the institution of this sacrament as to the consecration of the body, the Apostle now sets forth its institution as to the consecration of the blood. First, he presents the order of institution; secondly, the words (v. 25b).
The order is considered with respect to two things: first, the co-presence of both species, when he says: In the same way also the cup. For both are required for the perfection of this sacrament, both for the perfection of nourishment and on account of its representing the passion, and as its effecting the salvation of the soul and of the body, as has been stated above. But if the body of Christ is consecrated first in this sacrament and the blood later, it seems to follow that before the consecration of the blood, the body of Christ is without blood in the sacrament. Some who considered this unfitting have said that the two forms await each other in effecting, so that, namely, the first form of the consecration of the body does not achieve its effect before the form of consecration of the blood is completed; just as it was said that the words pronounced in consecrating the body do not achieve their effect until the end of the pronunciation of the words. But this is not similar. For the signification of the words by which the body of Christ is consecrated is not completed except at the end of the pronouncing of the words. And because sacramental words produce their effect by signifying, they cannot have effect before the end of their pronunciation. At that time they have full signification, even before the words of the consecration of the blood are begun. Therefore, it is necessary that even then they have their effect. Otherwise the priest would sin immediately after the words of consecration by showing an unconsecrated host to the people to be adored, unless the body of Christ were already there; because he would be inducing the people to idolatry. Therefore, it must be said that before the consecration of the blood the body of Christ is in this sacrament not without His blood.
For it should be noted that in this sacrament something is present in two ways: in one way in virtue of the consecration, that, namely, that into which the conversion of the bread and wine is terminated, as is signified by the form of consecration; and in this way under the appearance of bread the body of Christ is present. In another way something is present in this sacrament by real concomitance, as the divinity of the Word is present in this sacrament on account of its indissoluble union with the body of Christ, although the substance of bread is in no way converted into the divinity. Likewise, the soul is there, which is really joined to the body. But if at any time during the three days of Christ's death, the body of Christ had been consecrated by any of the apostles, the soul would not have been there, because it was really separated from the body. The same is true of the blood. For under the appearances of bread in virtue of the consecration is present Christ's body, into which the substance of bread is converted. But the blood is there by real concomitance, because then the blood of Christ is not really separated from the body. And for the same reason under the appearance of wine the blood of Christ is present in virtue of the consecration, but the body by real concomitance, so that the whole Christ is under both species. But if during the time of the passion, when the blood of Christ had been drained from His body, this sacrament had been celebrated by any of the apostles, there would have been under the appearances of bread only the body of Christ without the blood; under the appearances of wine would there have been only the blood of Christ.
The second order considered is to the material foods which had preceded when he says: After supper. This is a significant phrase. For Christ gave His body during the meal, as it says in Matt (26:26): "As they were eating, Jesus took bread." But He gave his blood expressly after the meal, as it says in Lk (22:20): "And likewise the cup after supper." The reason for this is that the body of Christ represents the mystery of the Incarnation, which occurred while the observance of the Law was still in vogue. Among these observances the most important was the meal of the paschal lamb. But the blood of Christ in the sacrament directly represents the passion, through which it was poured out and through which all observances of the Law came to an end; hence it says in Heb (9:12): "He went once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption."
Then he presents the words, this cup: first, he demonstrates the truth of this sacrament; secondly, he enjoins its use (v. 25c).
In regard to the first he says, this cup. This can be taken in two ways: in one way as metonymy, where the container is put for the content. As if to say: Contained in this cup, which is more fittingly used in the consecration of the wine, which by reason of its wetness needs to be contained by other boundaries than in the consecration of the bread, which by reason of its dryness is contained within its own boundaries. In another way it can be taken metaphorically, so that the sense would be: just as the cup intoxicates and confuses, so also the passion. Hence Matt (20:22): "Are you able to drink the cup I am to drink?" and Matt (26:39): "Let this cup pass from me." The sense, therefore, is this: This cup, i.e., what is contained in this cup, or this my passion, is the new covenant in my blood.
Hence it should be noted that "covenant" is taken in two senses in the Scriptures. In one way for any pact which is confirmed by witnesses; and so it must be supposed that God entered into a pact with the human race in two ways: In one way by promising temporal goods and by freeing from temporal evils; and this is called the Old Covenant or pact. In another way by promising spiritual goods and by freeing from opposite evils, and this is called the New Covenant. Hence it says in Jer (31:31): "I will make a new covenant with the house of Israel, not like the covenant which I made with their fathers, when I took them by the hand to bring them out of the land of Egypt. But this will be the covenant: I will put my law within them and I will be their God." But it should be noted that in antiquity the custom was that they would pour out the blood of some victim to confirm a pact. Hence it says in Gen (31:54) that after Laban and Jacob made a pact, victims were sacrificed on the mountain and called his kinsmen. Hence, too, in Ex (24:8) its says that Moses took the blood and threw it upon the people and said: "Behold, the blood of the covenant, which the Lord has made with you." Therefore, just as the Old Covenant or pact was confirmed by the figural blood of bulls, so the New Covenant or pact was confirmed in Christ's blood, which was poured out in the passion. And in the cup the sacrament is so contained.
In another way "covenant" is taken more strictly for the disposition of an inheritance to be received and which must be confirmed by a certain number of witnesses. Such a covenant, however, is not confirmed except by death, because, as the Apostle says in Heb (9:17): "For a will takes effect only at death, since it is not in force as long as the one who made it is alive." God, first of all, made disposition of eternal rewards to be received, but under the figure of temporal goods, which pertain to the Old Covenant. But later He made a New Covenant, expressly promising an eternal inheritance, which was confirmed by the blood of Christ's death. And therefore, the Lord says of this: This cup is the new covenant in my blood. As if to say: Through that which is contained in the cup is commemorated the new covenant confirmed by the blood of Christ.
But it should be noted that the same words the Apostle gives here are found in Lk (22:20), except that Luke adds: "which shall be shed for you." For Luke was a disciple of Paul and followed him in writing his Gospel. But Matt (26:28) says: "This is my blood of the new covenant which is poured out for many for the forgiveness of sins." The same words appear in Mk (14:24). Therefore, some say that whichever forms of these words written in the canon are said, they suffice for consecration. But it seems more probable to say that consecration is accomplished only by those words which the Church structured on the apostles' uses. For the evangelists intended to recite the Lord's words as part of His history, but not as they are ordained to consecration of the sacrament, which they held in secret in the early Church on account of unbelievers. Hence Denis says in Ecclesiastical Hierarchy: "It is not permitted to explain openly in writing the perfective invocations in the Scriptures or to bring to light their secret meaning."
But in regard to the words the Church uses in the consecration of the blood, some believe that not all are necessary for the form, but only that "This is the cup of my blood" but not "of the new and eternal covenant, a mystery of faith, which will be shed for you and for many unto the remission of sins." But it does not seem fitting to say this. For all that follows is a determination of the predicate. Hence, it pertains to the meaning or signification of the same statement; and because, as has often been said, the forms of the sacraments effect by signifying, and totality pertains to the effective power of the sacrament. Nor is there any merit in the reason they adduce, because in the consecration of the body it is enough to say: "This is my body," because the blood separately consecrated especially represents the passion of Christ, through which His blood was separated from the body.
Therefore, in the consecration of the blood it was necessary to express the power of Christ's passion, which is looked at, first of all, with respect to our guilt, which the passion of Christ abolishes, as it says in Rev (1:5): "He washed us from our sins in His blood." In regard to this he says, "which will be shed for you and for many unto the remission of sins." The blood was indeed shed for the remission of sins, not only for many but for all, as it says in 1 John (2:2): "He is the expiation for our sins, and not for ourselves only but also for the sins of the whole world." But because some make themselves unworthy to receive such an effect, as far as its efficacy is concerned, it is said to have been shed for many, in which the passion of Christ has an effect. But he expressly says, "for you and for many," because this sacrament can produce remission of sin for those who receive it after the manner of a sacrifice for many not receiving communion for whom it is offered; which is signified, when it is said: "and for many." Secondly, its power is considered with respect to the life of justice it effects through faith, as it says in Rom (3:24): "They are justified by his grace as a gift through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood to be received by faith." As to this he says: "The mystery," i.e., the sacrament "of faith," namely, because faith in the passion of Christ was hidden in all the sacrifices of the Old Covenant, as the truth in a figure. But the Church has this from the tradition of the apostles, since it is not found in the canon of Scripture. Thirdly, its power is regarded with respect to the life of glory, as it says in Heb (10:19): "Having confidence to enter the sanctuary by the blood of Jesus." As to this he says: "Of the new and eternal covenant." "Eternal," indeed, because it is the disposition for the eternal inheritance. "New" to distinguish from the Old, because it promised temporal things. Hence, it says in Heb (9:15): "Therefore, he is the mediator of a New Covenant, so that those who are called may receive the promised eternal inheritance, since his death has occurred."
Then when he says, Do this, he enjoins the use of this sacrament, saying: Do this as often as you take it in remembrance of me, namely, in the mystery of my passion. Hence the prophet says in Lam (3:20): "My soul continually thinks of it and is bowed down within me," and in Is (63:7): "I will recall the mercies of the Lord."
But it should be noted that principally wine should be put in the cup. But water should be added. For it is probable that Christ at the meal gave the disciples wine mixed with water on account of a custom of that land, in which the strength of the wine had to tempered, so that all drink their wine mixed with water. Hence in Pr (9:5) Wisdom says: "Drink the wine I have mixed for you." Nevertheless, water mixed with wine signifies the Christian people joined to Christ by passion, as it says in Rev (17:15): "The waters you saw are peoples and nations." And partaking of the blood of Christ by the faithful pertains to the use of the sacrament, although it is not necessary. But wine can be consecrated without water, although one so consecrating would sin by not observing the rite of the Church. Therefore, if the priest before the consecration of the wine recalls that water was not added to the wine, he should add it. But if he recalls it after the consecration, he should not add it but should complete the sacrament. For after the consecration, nothing should be mixed with the blood of Christ, because such a mixing could not take place without some sort of corruption of the consecrated wine, which pertains to the crime of sacrilege.
But some say that when from the side of Christ hanging on the cross blood and water flowed, as it says in Jn. 19:34, then as wine is converted into blood, so water into water. But this is not suitable, because in that water is figured the washing which is through baptism. But some say that after the conversion of wine into the blood the water remains as water and is surrounded by the accidents of the wine. But this is awkward, because the water is mixed with the wine before consecration, when it does not differ from other wine. Hence, they do not remain separated but are commingled. Therefore, it must be said that water is converted into wine and this whole is converted into the blood of Christ. Accordingly, the custom is to add a small amount of water, especially if the wine is weak, which can convert only a slight amount of water into itself.
Commentary on 1 CorinthiansFor as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come.
ὁσάκις γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον τοῦ Κυρίου καταγγέλλετε, ἄχρις οὗ ἂν ἔλθῃ.
Є҆ли́жды бо а҆́ще ꙗ҆́сте хлѣ́бъ се́й и҆ ча́шꙋ сїю̀ пїе́те, см҃рть гдⷭ҇ню возвѣща́ете, до́ндеже прїи́детъ.
Therefore, whenever you receive, what does the Apostle say to you? Whenever we receive, we proclaim the death of the Lord. If we proclaim his death, we proclaim the forgiveness of sins. Whenever his blood is poured out, it is poured out for the forgiveness of sins; I must always receive it, so that my sins are always forgiven. As I always sin, I must always have the medicine.
On the Sacraments, Book 4, Chapter 6Paul shows that the Lord's Supper is not a meal in the normal sense but spiritual medicine, which purifies the recipient if he partakes of it reverently. It is the memorial of our redemption, so that mindful of our Redeemer we might follow him more closely.
COMMENTARY ON PAUL'S EPISTLESWe also, our Father, thank You for the precious blood of Jesus Christ, which was shed for us and for His precious body, whereof we celebrate this representation, as Himself appointed us, "to show forth His death." [1 Corinthians 11:26] For through Him glory is to be given to You forever. Amen. Let no one eat of these things that is not initiated; but those only who have been baptized into the death of the Lord. But if any one that is not initiated conceal himself, and partake of the same, "he eats eternal damnation;" because, being not of the faith of Christ, he has partaken of such things as it is not lawful for him to partake of, to his own punishment. But if any one is a partaker through ignorance, instruct him quickly, and initiate him, that he may not go out and despise you.
Apostolic Constitutions (Book VII), Section 2, XXXVAnd because we make mention of His passion in all sacrifices (for the Lord's passion is the sacrifice which we offer), we ought to do nothing else than what He did. For Scripture says, "For as often as ye eat this bread and drink this cup, ye do show forth the Lord's death till He come." As often, therefore, as we offer the cup in commemoration of the Lord and of His passion, let us do what it is known the Lord did. And let this conclusion be reached, dearest brother: if from among our predecessors any have either by ignorance or simplicity not observed and kept this which the Lord by His example and teaching has instructed us to do, he may, by the mercy of the Lord, have pardon granted to his simplicity. But we cannot be pardoned who are now admonished and instructed by the Lord to offer the cup of the Lord mingled with wine according to what the Lord offered, and to direct letters to our colleagues also about this, so that the evangelical law and the Lord's tradition may be everywhere kept, and there be no departure from what Christ both taught and did.
Epistle LXIIProclaiming the death according to the flesh of the only begotten Son of God, that is, of Jesus Christ, and confessing his resurrection from the dead and his ascension into heaven, we celebrate the unbloody sacrifice in the churches, and we thus approach the spiritual blessings and are made holy, becoming partakers of the holy flesh and of the precious blood of Christ, the Savior of us all.
LETTER 17.12Next, having spoken concerning that Supper, he connects the things present with the things of that time, that even as on that very evening and reclining on that very couch and receiving from Christ Himself this sacrifice, so also now might men be affected; and he saith,
"For as often as ye eat this bread, and drink this cup, ye proclaim the Lord's death till He come."
For as Christ in regard to the bread and the cup said, "Do this in remembrance of Me," revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon:-(for when thou considerest what thy Master hath suffered for thee, thou wilt the better deny thyself:)-so also Paul saith here: "as often as ye eat ye do proclaim His death." And this is that Supper. Then intimating that it abides unto the end, he saith, "till He come."
Homily on 1 Corinthians 27You, he says, must be in such a disposition as if you were receiving the sacrifice from Christ Himself, on that very evening and reclining in that very place. For this supper is that very same one, and we "proclaim," that is, we remember, that very same "death," until the second coming.
Commentary on 1 CorinthiansThen when he says, As often as, he explains the Lord's words, which said: "Do this in memory of me," saying: For as often as you eat this bread. He says bread on account of the appearances that remain. He says this on account of the numerically same body signified and contained. And drink the cup, you will proclaim the Lord's death, namely, by representing it through this sacrament. And this, until he comes, i.e., until His final coming. This gives us to understand that this rite of the Church will not cease until the end of the world: "I am with you always to the end of the world" (Matt 27:20); "This generation," namely, of the Church, "will not pass away, till all has taken place" (Lk 21:32).
Commentary on 1 CorinthiansWherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.
ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον τοῦτον ἢ πίνῃ τὸ ποτήριον τοῦ Κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ αἵματος τοῦ Κυρίου.
Тѣ́мже и҆́же а҆́ще ꙗ҆́стъ хлѣ́бъ се́й и҆лѝ пїе́тъ ча́шꙋ гдⷭ҇ню недосто́йнѣ, пови́ненъ бꙋ́детъ тѣ́лꙋ и҆ кро́ви гдⷭ҇ни.
What does it mean to receive unworthily? To receive in mockery, to receive in contempt.
SERMON 227You hold the sacraments in their order. First, after the prayer, you are admonished to lift up your hearts; this befits the members of Christ. For if you have become members of Christ, where is your head? Members have a head. If the head had not gone before, the members would not follow. Where did our head go? What did you recite in the Creed? On the third day, He rose again from the dead, He ascended into heaven, He sits at the right hand of the Father. Therefore, our head is in Heaven. Thus when it is said: Lift up your hearts, you answer: We have them with the Lord. And so that you do not attribute the fact that you have your hearts with the Lord to your own strengths, merits, or labors—for it is a gift of God to have your heart lifted up to Him—the bishop or the priest who offers the sacrifice continues and says—when the people respond: We have them with the Lord—: Let us give thanks to the Lord our God, because we have our hearts with the Lord. Let us give thanks because if he did not give it, we would have our hearts on earth. And you attest by saying: It is right and just, that we should give thanks to Him who made us have our hearts lifted up to our head. Then, after the sanctification of God's sacrifice, because he willed that we ourselves should be his sacrifice—this was shown when the first sacrifice of God was laid down and we—meaning the sign of the reality—which we are; behold where the sanctification has been accomplished, we say the Lord's Prayer, which you have received and rendered. After it has been said: Peace be with you, and the Christians give each other a holy kiss. It is a sign of peace: as the lips show, let it be done in conscience, that is, just as your lips approach your brother's lips, let your heart not depart from his heart. Great indeed are the sacraments and very great indeed. Do you wish to know how they are commended? The Apostle says: Whosoever shall eat of the body of Christ or drink of the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. What does it mean to receive unworthily? To receive it contemptuously, to receive it scoffingly. Do not make it seem cheap to you, because you see it. What you see passes away, but what is signified, the invisible, does not pass, but remains. Behold, it is received, eaten, consumed. Does the body of Christ perish? Does the Church of Christ perish? Do the members of Christ perish? By no means. Here they are cleansed, there they are crowned. Therefore, what is signified remains, even though that which signifies might seem to pass away.
SERMON 227Both must therefore test themselves: the one, if he is qualified to speak and leave behind him written records; the other, if he is in a right state to hear and read: as also some in the dispensation of the Eucharist, according to custom enjoin that each one of the people individually should take his part. One's own conscience is best for choosing accurately or shunning. And its firm foundation is a right life, with suitable instruction. But the imitation of those who have already been proved, and who have led correct lives, is most excellent for the understanding and practice of the commandments. "So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup." It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour.
The Stromata Book 1For although in smaller sins sinners may do penance for a set time, and according to the rules of discipline come to public confession, and by imposition of the hand of the bishop and clergy receive the right of communion: now with their time still unfulfilled, while persecution is still raging, while the peace of the Church itself is not yet restored, they are admitted to communion, and their name is presented; and while the penitence is not yet performed, confession is not yet made, the hands of the bishop and clergy are not yet laid upon them, the eucharist is given to them; although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."
Epistle IXFor while it behoves all Christ's soldiers to keep the precepts of their commander; to you it is more especially fitting that you should obey His precepts, inasmuch as you have been made an example to others, both of valour and of the fear of God. And I had indeed believed that the presbyters and deacons who are there present with you would admonish and instruct you more fully concerning the law of the Gospel, as was the case always in time past under my predecessors; so that the deacons passing in and out of the prison controlled the wishes of the martyrs by their counsels, and by the Scripture precepts. But now, with great sorrow of mind, I gather that not only the divine precepts are not suggested to you by them, but that they are even rather restrained, so that those things which are done by you yourselves, both in respect of God with caution, and in respect of God's priest with honour, are relaxed by certain presbyters, who consider neither the fear of God nor the honour of the bishop. Although you sent letters to me in which you ask that your wishes should be examined, and that peace should be granted to certain of the lapsed as soon as with the end of the persecution we should have begun to meet with our clergy, and to be gathered together once more; those presbyters, contrary to the Gospel law, contrary also to your respectful petition, before penitence was fulfilled, before confession even of the gravest and most heinous sin was made, before hands were placed upon the repentant by the bishops and clergy, dare to offer on their behalf, and to give them the eucharist, that is, to profane the sacred body of the Lord, although it is written, "Whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."
Epistle XWhat then, say they, will become of those who, coming from the heretics, have been received without the baptism of the Church? If they have departed this life, they are reckoned in the number of those who have been catechumens indeed among us, but have died before they were baptized,-no trifling advantage of truth and faith, to which they had attained by forsaking error, although, being prevented by death, they had not gained the consummation of grace. But they who still abide in life should be baptized with the baptism of the Church, that they may obtain remission of sins, lest by the presumption of others they remain in their old error, and die without the completion of grace. But what a crime is theirs on the one hand who receive, or on the other, theirs who are received, that their foulness not being washed away by the layer of the Church, nor their sins put away, communion being rashly seized, they touch the body and blood of the Lord, although it is written, "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord!"
Epistle LXXIVMoreover, beloved brethren, a new kind of devastation has appeared; and, as if the storm of persecution had raged too little, there has been added to the heap, under the title of mercy, a deceiving mischief and a fair-seeming calamity. Contrary to the vigour of the Gospel, contrary to the law of the Lord and God, by the temerity of some, communion is relaxed to heedless persons,-a vain and false peace, dangerous to those who grant it, and likely to avail nothing to those who receive it. They do not seek for the patience necessary to health nor the true medicine derived from atonement. Penitence is driven forth from their breasts, and the memory of their very grave and extreme sin is taken away. The wounds of the dying are covered over, and the deadly blow that is planted in the deep and secret entrails is concealed by a dissimulated suffering. Returning from the altars of the devil, they draw near to the holy place of the Lord, with hands filthy and reeking with smell, still almost breathing of the plague-bearing idol-meats; and even with jaws still exhaling their crime, and reeking with the fatal contact, they intrude on the body of the Lord, although the sacred Scripture stands in their way, and cries, saying, "Every one that is clean shall eat of the flesh; and whatever soul eateth of the flesh of the saving sacrifice, which is the Lord's, having his uncleanness upon him, that soul shall be cut off from his people." Also, the apostle testifies, and says, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He threatens, moreover, the stubborn and froward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord."
Treatise III. On the LapsedThat the Eucharist is to be received with fear and honour. In Leviticus: "But whatever soul shall eat of the flesh of the sacrifice of salvation, which is the Lord's, and his uncleanness is still upon him, that soul shall perish from his people." Also in the first to the Corinthians: "Whosoever shall eat the bread or drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."
Treatise XII. Three Books of Testimonies Against the Jews"Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the Body and the Blood of the Lord."
Why so? Because he poured it out, and makes the thing appear a slaughter and no longer a sacrifice. Much therefore as they who then pierced Him, pierced Him not that they might drink but that they might shed His blood: so likewise doth he that cometh for it unworthily and reaps no profit thereby. Seest thou how fearful he makes his discourse, and inveighs against them very exceedingly, signifying that if they are thus to drink, they partake unworthily of the elements? For how can it be other than unworthily when it is he who neglects the hungry? who besides overlooking him puts him to shame? Since if not giving to the poor casteth one out of the kingdom, even though one should be a virgin; or rather, not giving liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties?
"What impieties?" say you. Why sayest thou, what impieties? Thou hast partaken of such a Table and when thou oughtest to be more gentle than any and like the angels, none so cruel as thou art become. Thou hast tasted the Blood of the Lord, and not even thereupon dost thou acknowledge thy brother. Of what indulgence then art thou worthy? Whereas if even before this thou hadst not known him, thou oughtest to have come to the knowledge of him from the Table; but now thou dishonorest the Table itself; he having been deemed worthy to partake of it and thou not judging him worthy of thy meat. Hast thou not heard how much he suffered who demanded the hundred pence? how he made void the gift vouchsafed to him? Doth it not come into thy mind what thou wert and what thou hast become? Dost thou not put thyself in remembrance that if this man be poor in possessions, thou wast much more beggarly in good works, being full of ten thousand sins? Notwithstanding, God delivered thee from all those and counted thee worthy of such a Table: but thou art not even thus become more merciful: therefore of course nothing else remaineth but that thou shouldest be "delivered to the tormentors."
Homily on 1 Corinthians 27He hints that they themselves partake unworthily, because they despise the poor. In what way, then, is one who partakes unworthily guilty? In that he too has shed the blood. For just as those who then pierced did not pierce in order to drink, but in order to shed, so too the one who drinks unworthily, and therefore receives no benefit from it, has shed the blood in vain. The Jews tore the tunic of the King, but whoever partakes unworthily has cast it into the mud, that is, into his own soul. Is not the dishonor equal? Therefore he is guilty in equal measure.
Commentary on 1 CorinthiansAfter showing the dignity of this sacrament, the Apostle now rouses the faithful to receive it reverently. First, he outlines the peril threatening those who receive unworthily; secondly, he applies a saving remedy (v. 28).
First, therefore, he says, Therefore, from the fact that this which is received sacramentally is the body of Christ and what is drunk is the blood of Christ, whoever eats this bread or drinks the cup in an unworthy manner will be guilty of profaning the body and blood of the Lord. In these words must be considered, first, how someone eats or drinks unworthily. According to a Gloss this happens in three ways: first, as to the celebration of this sacrament, namely, because someone celebrates the sacrament in a manner different from that handed down by Christ; for example, if he offers in this sacrament a bread other than wheaten or some liquid other than wine from the grape of the vine. Hence it says in Lev (10:1) that Nadab and Abihu, sons of Aaron, offered before the Lord "unholy fire, such as he had not commanded them. And fire came forth from the presence of the Lord and devoured them."
Secondly, from the fact that someone approached the Eucharist with a mind not devout. This lack of devotion is sometimes venial, as when someone with his mind distracted by worldly affairs approaches this sacrament habitually retaining due reverence toward it; and such lack of devotion, although it impedes the fruit of this sacrament, which is spiritual refreshment, does not make one guilty of the body and blood of the Lord, as the Apostle says here. But a certain lack of devotion is a mortal sin, i.e., when it involves contempt of this sacrament, as it says in Mal (1:12): "But you profane it when you say that the Lord's table is polluted and its food may be despised." It is of such lack of devotion that the Gloss speaks.
In a third way someone is said to be unworthy, because he approaches the Eucharist with the intention of sinning mortally. For it says in Lev (21:23): "He shall not approach the altar, because he has a blemish." Someone is understood to have a blemish as long as he persists in the intention of sinning, which, however, is taken away through penitence. By contrition, indeed, which takes away the will to sin with the intention of confession and making satisfaction, as to the remission of guilt and eternal punishment; by confession and satisfaction as to the total remission of punishment and reconciliation with the members of the Church. Therefore, in cases of necessity, as when someone does not have an abundance of confessors, contrition is enough for receiving this sacrament. But as a general rule, confession with some satisfaction should precede. Hence in the book on Church Dogmas it says: "One who desires to go to communion should make satisfaction with tears and prayers, and trusting in the Lord approach the Eucharist clean, free from care, and secure. But I say this of the person not burdened with capital and mortal sins. For the one whom mortal sins committed after baptism press down, I advise to make satisfaction with public penance, and so be joined to communion by the judgment of the priest, if he does not wish to receive the condemnation of the Church."
But it seems that sinners do not approach this sacrament unworthily. For in this sacrament Christ is received, and He is the spiritual physician, Who says of Himself in Matt (9:12): "Those who are well have no need of a physician, but those who are sick." The answer is that this sacrament is spiritual food, as baptism is spiritual birth. But one is born in order to live, but he is not nourished unless he is already alive. Therefore, this sacrament does not befit sinners who are not yet alive by grace; although baptism befits them. Furthermore, the Eucharist is the sacrament of love and ecclesial unity, as Augustine says On John. Since, therefore, the sinner lacks charity and is deservedly separated from the unity of the Church, if he approaches this sacrament, he commits a falsehood, since he is signifying that he has charity, but does not. Yet because a sinner sometimes has faith in this sacrament, it is lawful for him to look at this sacrament, which is absolutely denied to unbelievers, as Denis says in Ecclesiastical Hierarchy.
Secondly, it is necessary to consider how one who receives this sacrament unworthily is guilty of the body and blood of the Lord. This is explained in three ways in a Gloss. In one way materially: for one incurs guilt from a sin committed against the body and blood of Christ, as contained in this sacrament, which he receives unworthily and from this his guilt is increased. For his guilt is increased to the extent that a greater person is offended against: "How much worse punishment do you think will be deserved by the man who has spurned the Son of God and profaned the blood of the covenant?" (Heb 10:29).
Secondly, it is explained by a similitude, so that the sense would be: He will be guilty of the body and blood of Christ, i.e., he will be punished as if he had killed Christ, as it says in Heb (6:6): "They crucify the son of God on their own account and hold him up to contempt." But according to this the gravest sin seems to be committed by those who receive the body of Christ unworthily. The answer is that a sin is grave in two ways: in one way from the sin's species, which is taken from its object; according to this a sin against the godhead, such as unbelief, blasphemy and so on, is graver than one committed against the humanity of Christ. Hence, the Lord Himself says (Matt 12:32): "Whoever says a word against the son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven." And again a sin committed against the humanity in its own species is graver than under the sacramental species. In another way the gravity of sin is considered on the part of the sinner. But one sins more, when he sins from hatred or envy or any other maliciousness, as those sinned who crucified Christ, than one who sins from weakness, as they sometimes sin who receive this sacrament unworthily. It does not follow, therefore, that the sin of receiving this sacrament unworthily should be compared to the sin of killing Christ, as though the sins were equal, but on account of a specific likeness: because each concerns the same Christ.
He will be guilty of the body and blood of Christ is explained in a third way, i.e., the body and blood of the Lord will make him guilty. For something good evilly received hurts one, inasmuch as evil well used profits one, as the sting of Satan profited Paul. By these words is excluded the error of those who say that as soon as this sacrament is touched by the lips of a sinner, the body of Christ ceases to be under it. Against this is the word of the Apostle: "Whoever eats this bread or drinks the Lord's cup unworthily." For according to the above opinion no one unworthy would eat or drink. But this opinion is contrary to the truth of this sacrament, according to which the body and blood of Christ remain in this sacrament, as long as the appearances remain, no matter where they exist.
Commentary on 1 CorinthiansBut let a man examine himself, and so let him eat of that bread, and drink of that cup.
δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω·
Да и҆скꙋша́етъ же человѣ́къ себѐ, и҆ та́кѡ ѿ хлѣ́ба да ꙗ҆́стъ и҆ ѿ ча́ши да пїе́тъ.
Paul teaches that one should come to Communion with a reverent mind and with fear, so that the mind will understand that it must revere the one whose body it is coming to consume.
COMMENTARY ON PAUL'S EPISTLESIn your conscience, where no one is present except God who sees all, there judge yourself, examine your sins. When you reflect upon your whole life, bring your sins to the court of the mind. Correct your mistakes, and in this way, with a clean conscience, touch the sacred table and participate in the holy sacrifice.
ON FASTING, HOMILY 6.5.22"But let a man prove himself:" which also he saith in the second Epistle: "try your own selves, prove your own selves:" not as we do now, approaching because of the season rather than from any earnestness of mind. For we do not consider how we may approach prepared, with the ills that were within us purged out, and full of compunction, but how we may come at festivals and whenever all do so. But not thus did Paul bid us come: he knoweth only one season of access and communion, the purity of a man's conscience. Since if even that kind of banquet which the senses take cognizance of cannot be partaken of by us when feverish and full of bad humors, without risk of perishing: much more is it unlawful for us to touch this Table with profane lusts, which are more grievous than fevers. Now when I say profane lusts, I mean both those of the body, and of money, and of anger, and of malice, and, in a word, all that are profane. And it becomes him that approacheth, first to empty himself of all these things and so to touch that pure sacrifice. And neither if indolently disposed and reluctantly ought he to be compelled to approach by reason of the festival; nor, on the other hand, if penitent and prepared, should any one prevent him because it is not a festival. For a festival is a showing forth of good works, and a reverence of soul, and exactness of deportment. And if thou hast these things, thou mayest at all times keep festival and at all times approach. Wherefore he saith, "But let each man prove himself, and then let him approach." And he bids not one examine another, but each himself, making the tribunal not a public one and the conviction without a witness.
Homily on 1 Corinthians 28When Paul necessarily includes one proposition within another, he usually investigates the latter as well. So it is now. The preceding discussion was about meals. But since he began speaking about the Mysteries, he occupies himself with this as the most essential matter, and points to the highest good in approaching with a clean conscience, and says: I do not set another as judge over you, but you yourself. Therefore, justify yourself before your own conscience, and thus approach — not when there are feast days, but when you find yourself pure and worthy.
Commentary on 1 CorinthiansThen when he says, Let a man examine himself, he applies a remedy against this peril. First, he suggests the remedy; secondly, he assigns a reason (v. 29); thirdly, he clarifies the reason with a sign (v. 30).
First, therefore, he says: because one who receives this sacrament unworthily incurs so much guilt, it is necessary that a man first examine himself, i.e., carefully inspect his conscience, lest there exist in it the intention to sin mortally or any past sin for which he has not repented sufficiently. And so, secure after a careful examination, eat of that bread and drink of that cup, because for those who receive worthily, it is not poison but medicine: "Let each one test his own work" (Gal 6:4); "Examine yourselves to see whether you are holding to your faith" (2 Cor 13:5).
Commentary on 1 CorinthiansFor he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.
ὁ γὰρ ἐσθίων καὶ πίνων ἀναξίως κρῖμα ἑαυτῷ ἐσθίει καὶ πίνει, μὴ διακρίνων τὸ σῶμα τοῦ Κυρίου.
Ꙗ҆ды́й бо и҆ пїѧ́й недосто́йнѣ, сꙋ́дъ себѣ̀ ꙗ҆́стъ и҆ пїе́тъ, не разсꙋжда́ѧ тѣ́ла гдⷭ҇нѧ.
In the species of bread and wine Christ is set before us as food, which whoever receives worthily, not only sacramentally, but also eating spiritually through faith and charity, is more fully incorporated into the mystical body of Christ and is in himself refreshed and purified; but whoever approaches unworthily eats and drinks judgment to himself, not discerning the most holy body of Christ.
Since our capacity to receive Christ efficaciously is not in the flesh, but in the spirit, not in the belly, but in the mind: and the mind does not attain Christ except through knowledge and love, through faith and charity, such that faith illuminates unto meditation, and charity enkindles unto devotion: therefore, in order that one may approach worthily, it is necessary that one eat spiritually, so that through the meditation of faith one may chew, and through the devotion of love one may receive: through which one does not transform Christ into oneself, but rather one is transferred into His mystical body. On account of which it is manifestly gathered that he who approaches tepidly, without devotion, and without consideration eats and drinks judgment to himself, because he does insult to so great a Sacrament. And therefore the counsel is for those who feel themselves less clean in mind or in flesh, or even without devotion, that they defer until, prepared for the eating of the true Lamb, they approach clean, devout, and circumspect.
Breviloquium, Part 6I allowed myself to be prepared for confirmation, and confirmed, and to make my first Communion, in total disbelief, acting a part, eating and drinking my own condemnation. As Johnson points out, where courage is not, no other virtue can survive except by accident. Cowardice drove me into hypocrisy and hypocrisy into blasphemy. It is true that I did not and could not then know the real nature of the thing I was doing: but I knew very well that I was acting a lie with the greatest possible solemnity.
Surprised by Joy, Chapter 10"For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself." What sayest thou, tell me? Is this Table which is the cause of so many blessings and teeming with life, become judgment? Not from its own nature, saith he, but from the will of him that approaches. For as His presence, which conveyed to us those great and unutterable blessings, condemned the more them that received it not: so also the Mysteries become provisions of greater punishment to such as partake unworthily.
But why doth he eat judgment to himself? "Not discerning the Lord's body:" i.e., not searching, not bearing in mind, as he ought, the greatness of the things set before him; not estimating the weight of the gift. For if thou shouldest come to know accurately Who it is that lies before thee, and Who He is that gives Himself, and to whom, thou wilt need no other argument, but this is enough for thee to use all vigilance; unless thou shouldest be altogether fallen.
Homily on 1 Corinthians 28Not because of the nature of the Mysteries (for they are life-giving), but because of the unworthiness of the one who approaches, just as looking at the sun is harmful to diseased eyes.
That is, without examining or thinking about the greatness of what is set before us. For if we were aware of what is set before us at a given time, we would not need another awakening: this alone would have awakened us to be vigilant.
Commentary on 1 CorinthiansThen when he says, anyone who eats, he assigns the reason for the above remedy, saying: A previous examination is required, because anyone who eats and drinks unworthily eats and drinks judgment, i.e., condemnation, upon himself: "Those who have done evil will rise to the resurrection of judgment" (Jn. 5:29). Not discerning the body of the Lord, i.e., from the fact that he does not distinguish the body of the Lord from other things, receiving Him indiscriminately as other foods: "Anyone who approaches the holy things while he has an uncleanness, that person shall be cut off from my presence" (Lev 22:3).
On the other hand it says in John (6:58): "He that eats me shall live because of me." The answer is that there are two ways of receiving this sacrament, namely, spiritually and sacramentally. Therefore, some receive sacramentally and spiritually, namely, those who receive this sacrament in such a way that they also share in the reality of the sacrament, namely, charity through which ecclesial unity exists. To such the Lord's words apply: "He that eats me will live because of me." But some receive only sacramentally, namely, those who receive this sacrament in such a way that they do not have the reality of the sacrament, i.e., charity. To these are applied the words spoken here: "He that eats and drinks unworthily eats and drinks judgment upon himself." Besides these two ways by which the sacrament is taken, there is a third way, by which one eats per accidens, namely, when it is taken not as a sacrament. This can happen in three ways: in one way, as when a believer receives the consecrated host, which he does not believe is consecrated: such a one has the habit of receiving this sacrament, but he does not use it actually as a sacrament. In another way, as when an unbeliever receives the consecrated host, but he has no faith about this sacrament: such a person does not have the habit of using this sacrament, but only the potentiality. In a third way, as when a mouse or other brute animal eats the sacred host: such animals do have even the potentiality to use this sacrament.
Therefore, from the fact that those who receive this sacrament spiritually acquire life, some are drawn to receive this sacrament frequently. But from the fact that those who receive unworthily acquire judgment upon themselves, many are deterred and rarely receive. Both seem commendable, for we read in Lk (19:6): "Zacheaus rejoiced to receive the Lord into his house." In this his charity is commended. We also read in Lk (7:6) that the centurion said to Christ: "I am not worthy that you should enter under my roof." In this case his honor and reverence toward Christ is commended. But because of themselves love is preferred to fear, it seems more commendable to receive more frequently rather than more rarely. Yet because something more choiceworthy in itself can be less choiceworthy in regard to this or that person, each one should consider in himself which effect the frequent reception of this sacrament would have in him. For if someone feels that it helps him make progress to the fervor of his love of Christ and in his strength to resist sins, he ought to receive frequently. But if someone feels in himself less reverence for his sacrament by receiving it frequently, he should be advised to receive it rarely. Hence, even in the book On the Dogmas of the Church it says: "I neither praise nor condemn daily communion."
Commentary on 1 CorinthiansFor this cause many are weak and sickly among you, and many sleep.
διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί.
Сегѡ̀ ра́ди въ ва́съ мно́зи не́мощни и҆ недꙋ́жливи, и҆ спѧ́тъ {ᲂу҆сыпа́ютъ} дово́льни.
"For this cause many among you are weak and sickly, and not a few sleep." Here he no longer brings his examples from others as he did in the case of the idol-sacrifices, relating the ancient histories and the chastisements in the wilderness, but from the Corinthians themselves; which also made the discourse apt to strike them more keenly. For whereas he was saying, "he eateth judgment to himself," and, "he is guilty;" that he might not seem to speak mere words, he points to deeds also and calls themselves to witness; a kind of thing which comes home to men more than threatening, by showing that the threat has issued in some real fact. He was not however content with these things alone, but from these he also introduced and confirmed the argument concerning hell-fire, terrifying them in both ways; and solving an inquiry which is handled everywhere. I mean, since many question one with another, "whence arise the untimely deaths, whence the long diseases of men;" he tells them that these unexpected events are many of them conditional upon certain sins. "What then? They who are in continual health," say you, "and come to a green old age, do they not sin?" Nay, who durst say this? "How then," say you, "do they not suffer punishment?" Because there they shall suffer a severer one. But we, if we would, neither here nor there need suffer it.
Homily on 1 Corinthians 28Take the proof of what has been said from what happens among you. For it is because many partake unworthily that cases of untimely death and prolonged illnesses occur. But do those who reach the deepest old age without experiencing illness no longer sin? They do sin. But for those who approach unworthily, not only these present punishments await, but even more severe ones in the other life. And we would not be punished even here if we did not sin, as he continues.
Commentary on 1 CorinthiansThen when he says, That is why, he clarifies the reason he gave with a sign. First, he mentions the sign; secondly, he assigns the cause of that sign (v. 31).
In regard to the first it should be noted that, as Augustine says in The City of God: "If God punished every sin with a penalty now, it would be thought that nothing was left for the final judgment." Again, if He punished no sin now, it would be believed that there is no divine providence. As a sign of the future judgment, God even in this world punishes certain ones temporarily in this world. This is especially seen in the beginning of the legislation both of the Old and of the New. For we read in Ex (32:28) that on account of the sin of adoring the golden calf many thousands of men fell. Again we read in Ac (5:1-11) that on account of the sin of lying and of theft Ananias and Sapphira were destroyed. Hence also for the sin of receiving this sacrament unworthily some in the early Church were punished by God with bodily infirmity or even death. Hence he says, that is why, namely, as a sign of the future judgment among you many unworthily receiving the body of Christ are weak bodily "Their sorrows are multiplied" (Ps 16:4), and ill, i.e., labor under a long sickness, and some have died, namely, a bodily death (1 Th. 4:12).
Commentary on 1 CorinthiansFor if we would judge ourselves, we should not be judged.
εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα·
[Заⷱ҇ 150] А҆́ще бо бы́хомъ себѐ разсꙋжда́ли, не бы́хомъ ѡ҆сꙋжде́ни бы́ли.
Judge in yourself what I am going to tell you: suppose you happen to go on a long journey and, parched with thirst in the heat, you chance upon one of the brothers. You say to him, "Refresh me in my exhaustion from thirst," and he replies, "It is the time for prayer; I will pray and then I will come to your aid"; and while he is praying, before coming to you, you die of thirst. What seems to you the better, that he should go and pray, or alleviate your exhaustion?
DEMONSTRATION 4.15Indeed, many sins seem to be ignored and go unpunished. But their punishment is reserved for the future. It is not in vain that the day when the Judge of the living and the dead shall come is rightly called the day of judgment. Just so, on the other hand, some sins are punished here, and if they are forgiven will certainly bring no harm upon us in the future age. Hence, referring to certain temporal punishments which are visited upon sinners in this life, the apostle, speaking to those whose sins are blotted out and not reserved to the end says: "But if we judged ourselves truly we should not be judged. But when we are judged by the Lord, we are chastened so that we may not be condemned along with the world."
Enchiridion 17.66Now the Scripture kindles the living spark of the soul, and directs the eye suitably for contemplation; perchance inserting something, as the husbandman when he ingrafts, but, according to the opinion of the divine apostle, exciting what is in the soul. "For there are certainly among us many weak and sickly, and many sleep. But if we judge ourselves, we shall not be judged."
The Stromata Book 1"For if we discerned ourselves," saith he, "we should not be judged." And he said not, "if we punished ourselves, if we were revenged on ourselves," but if we were only willing to acknowledge our offence, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we ought to do it, not even thus doth He endure to punish us with the world, but even thus spareth us, exacting punishment in this world, where the penalty is for a season and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he saith, at the same time comforting the sick and rendering the rest more serious.
Homily on 1 Corinthians 28He did not say: if we punished ourselves, but only: if we judged and condemned ourselves, then even here we would not be judged by God, and we would avoid punishments both here and there.
Commentary on 1 CorinthiansThen when he says, But if we judged, he assigns two reasons for the above sign: the first is taken on our part; the second on God's part (v. 32).
On our part the cause of divine punishment is from negligence, because we neglect to punish ourselves for sins committed. Hence he says that if we judged ourselves truly by rebuking and punishing our sins, we should not be judged, i.e., not punished by the Lord either later in the future or even in the present.
But on the other hand it says above (4:3): "I do not even judge myself" and in Rom (14:22): "Blessed is he that does not judge himself." The answer is that someone can judge himself in three ways: in one way by examination, and in this way one ought to judge himself both as to past works and as to future ones, according to Gal (6:4): "Let each one prove his own work." In another way by absolving himself decisionally as though judging himself innocent as to the past; and according to this, no one should judge himself, namely, that he judge himself innocent, according to Jb (9:20): "Though I am innocent, my own mouth would condemn me; though I am blameless, he would prove me perverse." In a third way by reprehending, namely, that he did something he judges evil. In this way is understood the statement: "Blessed is he who does not judge himself for what he approves." But as to things already done, each one ought to judge himself by blaming and punishing oneself for evil deeds. Hence it says in Jb (13:15): "I will defend my ways to his face" and (23:4): "I would lay my case before him and fill my mouth with arguments." In the book On Penance, Augustine says of this judgment: "Let the image of the future judgment play before your eyes and let a man rise up against himself before his own face, and having made a judgment in his heart, let thought be the accuser and conscience the witness and the heart executioner. Then let the blood of the confessing spirit break out in tears. Finally, from the mind itself let such a sentence issue that the man judges himself unworthy to partake of the body and blood of the Lord."
Commentary on 1 CorinthiansBut when we are judged, we are chastened of the Lord, that we should not be condemned with the world.
κρινόμενοι δὲ ὑπὸ τοῦ Κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν.
Сꙋди́ми же, ѿ гдⷭ҇а наказꙋ́емсѧ, да не съ мі́ромъ ѡ҆сꙋ́димсѧ.
The person who comes to the Lord's table irreverently is no better than an unbeliever.
COMMENTARY ON PAUL'S EPISTLESFor the law, in its solicitude for those who obey, trains up to piety, and prescribes what is to be done, and restrains each one from sins, imposing penalties even on lesser sins. But when it sees any one in such a condition as to appear incurable, posting to the last stage of wickedness, then in its solicitude for the rest, that they may not be destroyed by it (just as if amputating a part from the whole body), it condemns such an one to death, as the course most conducive to health. "Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death."
The Stromata Book 1"Being judged by the Lord," says the apostle, "we are chastened, that we may not be condemned with the world." For the prophet had said before, "Chastening, the Lord hath chastised me, but hath not given me over unto death." "For in order to teach thee His righteousness," it is said, "He chastised thee and tried thee, and made thee to hunger and thirst in the desert land; that all His statutes and His judgments may be known in thy heart, as I command thee this day; and that thou mayest know in thine heart, that just as if a man were chastising his son, so the Lord our God shall chastise thee."
The Stromata Book 1Now the image is the Spirit that is wafted over the water; and whosoever is not fashioned into a figure of this, will perish with the world, inasmuch as he continues only potentially, and does exist actually. This, he says, is what has been spoken, "that we should not be condemned with the world." If one, however, be made into the figure of (the Spirit), and be generated from an indivisible point, as it has been written in the Announcement, (such a one, albeit) small, will become great. But what is great will continue unto infinite and unalterable duration, as being that which no longer is subject to the conditions of a generated entity.
Hippolytus Refutation of All Heresies Book VIInstead of passing idly by what are considered slight sins, let us daily require an account of ourselves for words and glances and execute sentence upon ourselves so as to be free from punishment later. This is the reason Paul said, "If we judge ourselves, we would not be judged." Thus if we judge ourselves for our sins every day here, we shall preclude the severity of the judgment in that other place. But if we should be remiss, "we will be judged and chastised by the Lord." So let us take the initiative in passing sentence on ourselves with all good will, holding the court of conscience unbeknown to anyone. Let us examine our own thoughts and determine a proper verdict so that through fear of imminent punishment our mind may forbear to be dragged down and instead may check its impulses, and by keeping in view that unsleeping eye may ward off the devil's advances.
HOMILIES ON GENESIS 60.16"Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, "But now being judged, we are chastened, that we should not be condemned with the world."
Homily on 1 Corinthians 16"But when we are judged, we are chastened of the Lord." He said not, we are punished, he said not, we have vengeance taken on us, but, "we are chastened." For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only but by the threat of a greater evil he makes the present light, saying, "that we may not be condemned with the world." Seest thou how he brings in hell also and that tremendous judgment-seat, and signifies that that trial and punishment is necessary and by all means must be? for if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving and they who commit the unpardonable and incurable sins.
Homily on 1 Corinthians 28Since, he says, we do not perform such an easy and simple task, that is, self-condemnation, God does not deal with us so mercilessly either, but punishes us here in order to show mercy there. "We are chastened" (παιδευόμεθα), he says, here: we are not subjected to punishments, but receive fatherly admonitions, so that there we may not be condemned "with the world," that is, with unbelievers. For believers, being under the protection of God, receive retribution for their sins here.
Commentary on 1 CorinthiansThen when he says, But when we, he presents the cause on God's part, saying: But when we are judged by the Lord, i.e., punished in this world, we are chastened, i.e., this is done for our correction, in order, namely, that each one withdraw from sin on account of the punishment he endured: "Happy is the man whom God reproves" (Jb 5:17); "Whom the Lord loves he chastises" (Pr 3:12), or even when through the punishment of one, another ceases to sin: "Strike a scoffer and the simple will learn prudence" (Pr 19:25) and this in order that we may not be condemned with eternal damnation in the future, along with the world, i.e., with worldly men.
Commentary on 1 Corinthians
For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:
ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ Κυρίου ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ Κύριος Ἰησοῦς ἐν τῇ νυκτί ᾗ παρεδίδοτο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασε καὶ εἶπε·
[Заⷱ҇ 149] А҆́зъ бо прїѧ́хъ ѿ гдⷭ҇а, є҆́же и҆ преда́хъ ва́мъ, ꙗ҆́кѡ гдⷭ҇ь і҆и҃съ въ но́щь, въ ню́же пре́данъ быва́ше, прїе́мь хлѣ́бъ,
Being mindful, therefore, of those things that He endured for our sakes, we give You thanks, O God Almighty, not in such a manner as we ought, but as we are able, and fulfil His constitution: "For in the same night that He was betrayed, He took bread" [1 Corinthians 11:23] in His holy and undefiled hands, and, looking up to You His God and Father, "He broke it, and gave it to His disciples, saying, This is the mystery of the new covenant: take of it, and eat. This is my body, which is broken for many, for the remission of sins." In like manner also "He took the cup," and mixed it of wine and water, and sanctified it, and delivered it to them, saying: "Drink all of this; for this is my blood which is shed for many, for the remission of sins: do this in remembrance of me. For as often as you eat this bread and drink this cup, you do show forth my death until I come." Being mindful, therefore, of His passion, and death, and resurrection from the dead, and return into the heavens, and His future second appearing, wherein He is to come with glory and power to judge the quick and the dead, and to recompense to every one according to his works, we offer to You, our King and our God, according to His constitution, this bread and this cup, giving You thanks, through Him, that You have thought us worthy to stand before You, and to sacrifice to You; and we beseech You that You will mercifully look down upon these gifts which are here set before You, O God, who standest in need of none of our offerings. And accept them, to the honour of Your Christ, and send down upon this sacrifice Your Holy Spirit, the Witness of the Lord Jesus' sufferings, that He may show this bread to be the body of Your Christ, and the cup to be the blood of Your Christ, that those who are partakers thereof may be strengthened for piety, may obtain the remission of their sins, may be delivered from the devil and his deceit, may be filled with the Holy Ghost, may be made worthy of Your Christ, and may obtain eternal life upon Your reconciliation to them, O Lord Almighty.
Apostolic Constitutions (Book VIII), Section 2, XIIMoreover, the blessed Apostle Paul, chosen and sent by the Lord, and appointed a preacher of the Gospel truth, lays down these very things in his epistle, saying, "The Lord Jesus, the same night in which He was betrayed, took bread; and when He had given thanks, He brake it, and said, This is my body, which shall be given for you: do this in remembrance of me. After the same manner also He took the cup, when he had supped, saying, This cup is the new testament in my blood: this do, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread and drink this cup, ye shall show forth the Lord's death until He come." But if it is both enjoined by the Lord, and the same thing is confirmed and delivered by His apostle, that as often as we drink, we do in remembrance of the Lord the same thing which the Lord also did, we find that what was commanded is not observed by us, unless we also do what the Lord did; and that mixing the Lord's cup in like manner we do not depart from the divine teaching; but that we must not at all depart from the evangelical precepts, and that disciples ought also to observe and to do the same things which the Master both taught dud did. The blessed apostle in another place more earnestly and strongly teaches, saying, "I wonder that ye are so soon removed from Him that called you into grace, unto another gospel, which is not another; but there are some that trouble you, and would pervert the Gospel of Christ. But though we, or an angel from heaven, preach any otherwise than that which we have preached to you, let him be anathema. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be anathema."
Epistle LXIINow concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever. And concerning the broken bread: We thank Thee, our Father, for the life and knowledge which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Thy Church be gathered together from the ends of the earth into Thy kingdom; for Thine is the glory and the power through Jesus Christ for ever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord hath said, Give not that which is holy to the dogs.
But after ye are filled, thus give thanks: We thank Thee, holy Father, for Thy holy name which Thou didst cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which Thou modest known to us through Jesus Thy Servant; to Thee be the glory for ever. Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever. Remember, Lord, Thy Church, to deliver it from all evil and to make it perfect in Thy love, and gather it from the four winds, sanctified for Thy kingdom which Thou hast prepared for it; for Thine is the power and the glory for ever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.
The Didache, Chapters 9-10The blessed Paul, recalling the most sacred mystery of that supper, makes known no other cup than the one called the new covenant by the Lord: "For I received from the Lord what I also handed on to you."
LETTER 14, TO FERRANDUS 40You speak of 'sagging faith', however. That is quite another matter: In the last resort faith is an act of will, inspired by love. Our love may be chilled and our will eroded by the spectacle of the shortcomings, folly, and even sins of the Church and its ministers, but I do not think that one who has once had faith goes back over the line for these reasons (least of all anyone with any historical knowledge). 'Scandal' at most is an occasion of temptation – as indecency is to lust, which it does not make but arouses. It is convenient because it tends to turn our eyes away from ourselves and our own faults to find a scape-goat. But the act of will of faith is not a single moment of final decision : it is a permanent indefinitely repeated act > state which must go on – so we pray for 'final perseverance'. The temptation to 'unbelief (which really means rejection of Our Lord and His claims) is always there within us. Pan of us longs to find an excuse for it outside us. The stronger the inner temptation the more readily and severely shall we be 'scandalized' by others. I think I am as sensitive as you (or any other Christian) to the 'scandals', both of clergy and laity. I have suffered grievously in my life from stupid, tired, dimmed, and even bad priests; but I now know enough about myself to be aware that I should not leave the Church (which for me would mean leaving the allegiance of Our Lord) for any such reasons: I should leave because I did not believe, and should not believe any more, even if I had never met any one in orders who was not both wise and saintly...
The only cure for sagging of fainting faith is Communion. Though always Itself, perfect and complete and inviolate, the Blessed Sacrament does not operate completely and once for all in any of us. Like the act of Faith it must be continuous and grow by exercise. Frequency is of the highest effect. Seven times a week is more nourishing than seven times at intervals. Also I can recommend this as an exercise (alas! only too easy to find opportunity for): make your communion in circumstances that affront your taste. Choose a snuffling or gabbling priest or a proud and vulgar friar; and a church full of the usual bourgeois crowd, ill-behaved children – from those who yell to those products of Catholic schools who the moment the tabernacle is opened sit back and yawn – open necked and dirty youths, women in trousers and often with hair both unkempt and uncovered. Go to Communion with them (and pray for them). It will be just the same (or better than that) as a mass said beautifully by a visibly holy man, and shared by a few devout and decorous people. (It could not be worse than the mess of the feeding of the Five Thousand – after which [Our] Lord propounded the feeding that was to come.)
Letter #250, The Letters of J.R.R. Tolkien, To Michael Tolkien 1963"For I received of the Lord," saith he, "that which also I delivered unto you: how that the Lord Jesus in the night in which He was betrayed, took bread: And when He had given thanks, He brake it, and said, Take, eat: this is My Body, which is broken for you: this do in remembrance of me."
Wherefore doth he here make mention of the Mysteries? Because that argument was very necessary to his present purpose. As thus: "Thy Master," saith he, "counted all worthy of the same Table, though it be very awful and far exceeding the dignity of all: but thou considerest them to be unworthy even of thine own, small and mean as we see it is; and while they have no advantage over thee in spiritual things, thou robbest them in the temporal things. For neither are these thine own."
However, he doth not express himself thus, to prevent his discourse becoming harsh: but he frames it in a gentler form, saying, that "the Lord Jesus in the night in which He was betrayed, took bread."
And wherefore doth he remind us of the time, and of that evening, and of the betrayal? Not indifferently nor without some reason, but that he might exceedingly fill them with compunction, were it but from consideration of the time. For even if one be a very stone, yet when he considers that night, how He was with His disciples, "very heavy," how He was betrayed, how He was bound, how He was led away, how He was judged, how He suffered all the rest in order, he becometh softer than wax, and is withdrawn from earth and all the pomp of this world. Therefore he leads us to the remembrance of all those things, by His time, and His table, and His betrayal, putting us to shame and saying, "Thy Master gave up even Himself for thee: and thou dost not even share a little meat with thy brother for thine own sake."
But how saith he, that "he received it from the Lord?" since certainly he was not present then but was one of the persecutors. That thou mayest know that the first table had no advantage above that which cometh after it. For even to-day also it is He who doeth all, and delivereth it even as then.
And not on this account only doth he remind us of that night, but that he may also in another way bring us to compunction. For as we particularly remember those words which we hear last from those who are departing; and to their heirs if they should venture to transgress their commands, when we would put them to shame we say, "Consider that this was the last word that your father uttered to you, and until the evening when he was just about to breathe his last he kept repeating these injunctions:" just so Paul, purposing hence also to make his argument full of awfulness; "Remember," saith he, "that this was the last mysterious rite He gave unto you, and in that night on which He was about to be slain for us, He commanded these things, and having delivered to us that Supper after that He added nothing further."
Next also he proceeds to recount the very things that were done, saying, "He took bread, and, when He had given thanks, He brake it, and said, Take, eat: this is My Body, which is broken for you." If therefore thou comest for a sacrifice of thanksgiving, do thou on thy part nothing unworthy of that sacrifice: by no means either dishonor thy brother, or neglect him in his hunger; be not drunken, insult not the Church. As thou comest giving thanks for what thou hast enjoyed: so do thou thyself accordingly make return, and not cut thyself off from thy neighbor. Since Christ for His part gave equally to all, saying, "Take, eat." He gave His Body equally, but dost not thou give so much as the common bread equally? Yea, it was indeed broken for all alike, and became the Body equally for all.
Homily on 1 Corinthians 27By "received" Paul means that he was taught.
PAULINE COMMENTARY FROM THE GREEK CHURCHIn like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; whilst throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges.
Against Marcion Book VWhy does he mention the mysteries and that supper? Very fittingly, in order to convince that your Master deemed all worthy of one and the same table, yet you reject and despise one of your own kind. How does he say that he received from the Lord, when he was not at that time with the Lord, but was a persecutor? So that you may know that even now at the mystical table it is the Lord Himself who imparts the mysteries, just as He did then.
Commentary on 1 CorinthiansRemember, he says, that He delivered this sacrament to you last of all, moreover on the night in which He was handed over to slaughter, and He did not exclude His betrayer from the table, yet you despise your brother. You were taught to give thanks, for He too gave thanks, to give us a model, yet you do things unworthy of thanksgiving, for you dishonor the Church, and while another goes hungry, you drink to excess. He said to all in common: "Take, eat," and moreover His own Body, which He broke equally for all, delivering it to death, yet you hasten to eat, you do not offer the common bread to distribute to many, but keep it for yourself.
Commentary on 1 CorinthiansAfter rebuking the Corinthians for their unbecoming behavior, when they came together to take the Eucharist, the Apostle now deals with the sacrament itself. First, he discusses the dignity of this sacrament; secondly, he urges the faithful to receive it reverently (v. 27). In regard to the first he does two things: first, he commends the authority of the doctrine he is about to deliver; secondly, he presents the doctrine about the dignity of this sacrament (v. 23b).
In regard to the first he does two things: first, he commends the authority of the doctrine on the part of the author, who is Christ, saying: I have said that it is no longer of interest to eat the Lord's supper, calling the sacrament of the Eucharist the Lord's supper, for I received from the Lord, namely, Christ, Who is the author of this doctrine and not any mere man: "Paul, an apostle—not from men nor through men but through Jesus Christ" (Gal 1:1); "It was declared at first by the Lord" (Heb 2:3). Secondly, he commends the authority of the doctrine on the part of the minister, who is Paul himself, when he adds: what I also delivered to you: "What I have heard from the Lord of hosts, the God of Israel, I announce to you" (Is 21:10); "I learned without guile and I impart without envy" (Wis 7:13).
Then when he says, that the Lord Jesus, he commends the dignity of this sacrament, describing its institution: first, he mentions the institution; secondly, the time of the institution (v. 23c); thirdly, the manner of instituting (v. 23d).
The one who institutes this sacrament is Christ. Hence he says: that the Lord Jesus, for it was stated above, when the sacrament of baptism was discussed, that Christ has in the sacraments the excellence of power, to which pertain four things: first, that His virtue and merit operate in the sacraments; secondly, that the sacraments are sanctified in his name; thirdly, that He can produce the effect of a sacrament without the sacrament; fourthly, the institution of a new sacrament. Yet it was especially suitable that He institute in His own person this sacrament, in which His body and blood are communicated. Hence He Himself says in John (6:52): "The bread that I shall give is my flesh for the life of the world."
Then when he says, on the night when he was betrayed, he describes the time of the institution of this sacrament. It was fitting to do this: first, as to the quality of the time. For it was night. For the soul is enlightened by virtue of this sacrament. Hence 1 Sam (14:27) says that Jonathon "put forth the tip of his staff and dipped it in the honeycomb and put his head to his mouth, and his eyes became bright"; on which account it says in Ps 139 (v. 12): "The night is as bright as the day." Secondly, as to the negotiations carried on at that time, namely, it was when he was delivered over to the passion, by which he passed to the Father that He instituted this sacrament, which is a memorial of the passion: "Come here, stranger, and prepare the table, and if you have anything at hand, let me have it to eat" (Sir 29:26).
Commentary on 1 Corinthians