The Evangelium

Jesus shows us that there is a profound connection between one's actions towards others and their relationship with God. Jesus warns us here of the important link between faith and works, and the importance of embodying the principles of love and compassion in one's daily life as a manifestation of authentic faith in God, "whatever you did not do for one of the least of these, you did not do for me," is a direct reflection of the teachings of Jesus Christ regarding the importance of love, compassion, and service to others as integral aspects of one's faith. It's a common biblical theme of accountability, wherein individuals are held responsible for their treatment of their fellow human beings, as it directly reflects their relationship with God.The transformative power of love and charity is and has always been a central tenant of Christian spirituality. Jesus warns us of the consequences of lacking in compassion and empathy towards others, particularly those who are often overlooked or neglected in society.As Christians we need to take seriously the importance of recognizing the presence of Christ in every person, especially in those who are suffering or in need. By neglecting to show love and kindness to others, individuals fail to acknowledge and serve Christ Himself. The eternal consequences of one's actions or lack thereof has eternal consequences, there is a stark contrast between the eternal destinies of the righteous and the wicked based on their treatment of others. While the righteous are rewarded with eternal life for their acts of mercy and compassion, the wicked face eternal punishment for their indifference and neglect towards their fellow human beings. This reality underscores the moral imperative of caring for others and the eternal significance of such actions in the eyes of God.

The Evangelium

Jesus's temptation by Satan in the wilderness echoes the temptations faced by Adam in the Garden of Eden. Just as Adam succumbed to temptation and disobeyed God, leading to the fall of humanity, Jesus emerges victorious over Satan's schemes, affirming his role as the New Adam who restores humanity's relationship with God. This victory over temptation shows us the profound and important significance of Jesus coming as the New Adam, inaugurating a new covenant and overcoming the consequences of sin. This important victory underscores Jesus as triumphant where as Adam failed, thereby establishing his authority over sin and Satan.

Also, Jesus's 40 days in the wilderness, akin to the 40 years of Israel's wandering in the desert is significance in the context of salvation history. Jesus's 40 days in the wilderness as a period of intense spiritual testing, mirroring Israel's 40 years in the desert, but with Jesus emerging triumphant where Israel failed. It's noteworthy to understand that the sacrament of baptism in relation to Mark 1:12-13 Has an interesting parallel with Jesus' 40 days in the desert and the 40 year journey of the Israelites through the desert. Only 3 verses earlier we see Jesus's baptism by John the Baptist as the beginning of his public ministry, marked by the descent of the Holy Spirit and the Father's declaration of Jesus as his beloved Son. This event, combined with Jesus's subsequent time in the wilderness, symbolizes the believer's journey from the waters of baptism into the wilderness, mirroring the beginning of the Israelites journey from the crossing of the waters of The Red Sea into the desert. Just as Jesus emerged from the wilderness empowered by the Spirit, the faithful are called to draw upon the grace of baptism to overcome sin and grow in holiness.

The Evangelium

Jesus shows compassionate outreach to sinners, symbolized by his willingness to associate with tax collectors, who were considered particularly sinful in Jewish society. Jesus offers redemption and salvation to those who are in need of healing. Jesus uses the analogy of a physician to illustrate his mission, stating, "Those who are well have no need of a physician, but those who are sick." Jesus portrays himself as a spiritual healer, emphasizing that his ministry is directed towards those who recognize their need for repentance and forgiveness. Jesus' actions challenge societal norms and invite all individuals, regardless of their past transgressions, to partake in the Kingdom of God. Furthermore, Jesus' mercy illustrates how his encounters with sinners lead to repentance and conversion. The conversion of Levi, also known as Matthew, who leaves his tax collector's booth to follow Jesus. Jesus' invitation to discipleship is extended to all, regardless of their social status or past sins. Jesus' compassion, redemption, and his universal call to discipleship are clearly found in his example of dining with sinners, shedding light on the profound message of hope and salvation offered by Jesus Christ.

The Evangelium

Jesus' role as the bridegroom symbolizes the joy and celebration accompanying His presence. As long as Jesus is physically present with His disciples, fasting is not appropriate, as it would contradict the joyous atmosphere associated with His presence. This imagery is significant in the context of the liturgical celebration and real presence of Jesus in the Holy Eucharist, as the bridegroom motif points to Jesus as the central figure in the New Covenant, establishing a profound connection between His presence and the sacrament of the Eucharist. Just as a wedding feast is a celebration of union and intimacy, the Eucharist symbolizes the intimate union between Christ and His Church, where believers partake of His body and blood.The joyful nature of the Eucharistic celebration, echoes the imagery of feasting and Sunday Solemnities associated with the presence of the bridegroom in Jesus' response. Moreover, the spiritual nourishment and sustenance that believers receive through the Eucharist, underscoring its significance as the source and summit of Christian life. Just as the disciples didn't fast while in Christ's presence here on earth, neither do we fast on Sundays celebrating the resurrection, and literally receiving the real presence of Christ body and blood in the Holy Eucharist.

The Evangelium

Jesus' call to discipleship, stating that those who wish to follow Him must deny themselves, take up their cross daily, and follow Him is a radical invitation challenging believers to prioritize their commitment to Christ above all else, embracing the path of self-denial and suffering for the sake of the Gospel. We are called to the paradoxical nature of discipleship that must have the willingness to lose one's life for Christ's sake in order to have true life and eternal reward.

Jesus' rhetorical question, "For what does it profit a man if he gains the whole world and forfeits his soul?" This should be a wake up call for us, realizing the fleeting nature of worldly possessions and the eternal consequences of neglecting the salvation of one's soul. This passage serves as a sobering reminder of the ultimate priority of seeking the kingdom of God and the imperishable treasures of heaven above earthly pursuits.

The Evangelium

Jesus addresses the issue of performing acts of righteousness, such as giving alms to the needy. True righteousness stems from sincerity in our actions as genuine desire to please God rather than seeking praise from others. Jesus' teachings, point out that during His time, there were individuals, particularly among the Pharisees, who practiced their piety in a showy manner to gain admiration from the public. Jesus, however, teaches His followers to cultivate a humble and sincere heart, focusing on pleasing God alone. True reward for righteous deeds comes from God Himself, who sees the sincerity of our hearts and rewards us accordingly.
There is a true contrast between the hypocritical behavior condemned by Jesus and the genuine piety exemplified by the saints. The saints, through their humility and sincerity, performed acts of charity, alms, prayer, and fasting quietly, without seeking recognition from others. We should emulate the saints' example, striving for genuine devotion rather than seeking the applause of men. The importance of cultivating sincerity and humility in our spiritual practices, reminds us that true righteousness is found in pleasing God rather than seeking the approval of others.

The Evangelium

Jesus is confronted by the Pharisees, who demand a sign from heaven to test him. The Pharisees' demand for a sign stems from their hardened hearts and lack of faith, as they had already witnessed numerous miracles performed by Jesus yet remained skeptical.
Jesus' responses to the Pharisees with a deep sigh in his spirit, and He refuses to provide them with a sign. This reaction indicates Jesus' frustration with their persistent disbelief and his recognition of their insincere motives. Jesus' sigh can be interpreted as a sign of grief over the spiritual blindness of the Pharisees and their failure to recognize the signs of the times, namely Jesus' teachings and miracles as evidence of his divine authority.
Furthermore, Jesus' departure from the Pharisees without granting their request can be theologically understood as a form of divine judgment, where Jesus withdraws from those who reject him and refuses to perform miracles for those who demand them as a test of his authority. This passage serves as a reminder of the importance of faith and humility in approaching Jesus, rather than seeking signs for the sake of validation or testing.

The Evangelium

A man with leprosy approaches Jesus, kneeling before Him and imploring Him to make him clean. This act of kneeling signifies both humility and reverence, recognizing Jesus' authority and power to heal. The physical healing of leprosy symbolizes the deeper spiritual cleansing that Jesus offers to all who come to Him in faith.
Jesus, moved with compassion, stretches out His hand and touches the man, defying social norms and demonstrating His willingness to intimately engage with those considered untouchable. Jesus' touch, conveys not only physical healing but also spiritual restoration and acceptance. Jesus' words, "I am willing; be cleansed," further affirm His divine authority and compassion, demonstrating His desire to restore wholeness to those who suffer physically and spiritually.
As the man is healed instantaneously, Jesus instructs him to go and show himself to the priest as a testimony to the Law, fulfilling the requirements for ceremonial cleansing as prescribed in Leviticus, highlighting Jesus' obedience to the Law and His desire to fulfill all righteousness. Jesus' instruction to the healed l***r not to tell anyone about his healing demonstrates His desire to prioritize the fulfillment of the Law over personal fame and acclaim. By keeping the healing quiet, Jesus avoids sensationalism and draws attention away from His miraculous deeds towards the deeper spiritual truths He came to reveal, emphasizing the importance of faith and obedience over outward displays of power. Despite Jesus' instructions, the healed l***r disobeys and spreads the news of his healing, resulting in Jesus being unable to openly enter towns but having to remain in desolate places. This narrative serves as a reminder of the complexities of human response to divine intervention and the tension between God's sovereign will and human agency. Ultimately, the disobedience of the healed man's flesh, still lacks obedience in his sinful soul... It's interesting to contemplate Jesus' obedience to the Law, humility in ministry, and the tension between divine sovereignty and human response.

The Evangelium

Christ demonstrates divine authority over physical ailments, fulfilling Old Testament prophecies regarding the coming of the Messiah. Jesus' ability to restore speech to the mute serves as a sign of his role as the promised Savior, who brings about the restoration and renewal of humanity.
Considering the broader theological significance within the context of Jesus' healing ministry, these miracles serve as a symbol of the spiritual healing and liberation that Christ offers to all believers. By demonstrating his authority over physical infirmities, Jesus foreshadows his ultimate triumph over sin and death, inviting humanity to experience the fullness of redemption through faith in him.

The Evangelium

The woman's humble response, acknowledging her unworthiness but expressing faith in Jesus' abundant mercy, is pivotal. Her comparison of herself to the "little dogs" under the table, highlighting her recognition of being outside the covenant, yet hopeful for divine compassion. Jesus commends her faith, affirming that her daughter is healed. It's important to note the symbolic, and actually significance of Jesus as the fulfillment of God's promise not only to the Jews but extending salvation to the Gentiles as well.

The exchange between Jesus and this woman exemplifies the universality of Christ's mission, breaking down cultural barriers. The woman's faith is a model for believers, demonstrating that even those outside the immediate covenant community can receive divine favor through genuine trust in Christ's redemptive power. The healing of the woman's daughter serves as a manifestation of Jesus' authority over spiritual afflictions and reinforces the notion that faith transcends social distinctions in the eyes of God.

The Evangelium

The Pharisees and scribes were meticulous in observing ceremonial washings and other external rituals, believing these actions made them righteous before God. By quoting Isaiah, Jesus exposes the discrepancy between the Pharisees' outward displays of religion and their inner spiritual state, challenging them to cultivate authentic faith rather than relying on rituals alone. There are parallels between the Pharisees' behavior and that of contemporary Christians, caution must be taken against a superficial practice of faith. Believers today, as in the past, must examine their hearts and ensure their devotion to God is genuine and heartfelt, transcending mere adherence to religious customs. It's the journey of Christian perfection to cultivate a deep, sincere relationship with God, prioritizing inner transformation over outward displays of piety. Mere lip service without genuine faith and love for God renders one's religious practices empty and devoid of spiritual significance.

The Evangelium

As a model for all Christians, we find Jesus withdrawing to a solitary place for prayer. Jesus's habit of prayer, indicates the importance of regular communion with God for spiritual nourishment and guidance. By rising early and seeking solitude, Jesus sets an example of prioritizing intimate communication with the Father, demonstrating the need for for the faithful to cultivate a deep and personal relationship with God through prayer.
Jesus's disciples eventually find Him and urge Him to return to the bustling crowds seeking His presence. Jesus's response, reveals His profound understanding of His mission and divine purpose. Jesus's refusal to succumb to the disciples' pressure exemplifies His unwavering commitment to fulfilling the will of the Father above all else. This refusal underscores the importance of discerning God's will and remaining steadfast in fulfilling it, even in the face of external pressures or distractions.
Jesus's proclamation that He must preach in other towns, as it aligns with His overarching mission to spread the Gospel throughout the region. Jesus's statement encapsulates His sense of urgency and dedication to His divine commission, prioritizing the proclamation of the Kingdom of God above personal comfort or convenience. This passage thus serves as a reminder for the faithful to actively engage in proclaiming the Good News and participating in God's redemptive work, following Jesus's example of selfless devotion to the Father's will.

The Evangelium

The eagerness to be with Jesus signifies the people's deep yearning for spiritual nourishment and guidance. Jesus' response with compassion and tenderness. Despite seeking solitude, Jesus is moved by the people's neediness and welcomes them, setting aside his personal desires for the sake of ministering to their spiritual hunger. This act exemplifies Jesus' selflessness and dedication to serving others, showcasing his divine love and mercy. This highlights Jesus' role as the Good Shepherd in this passage. Jesus' actions are analogous to a shepherd gathering his scattered flock, symbolizing Jesus' care and concern for his followers. This imagery reinforces the notion of Jesus as the compassionate leader who gathers and guides his people, offering them comfort and solace in their times of need.

The Evangelium

The "Nunc Dimittis":

Simeon, a devout and righteous man in Jerusalem, encounters the infant Jesus in the temple. Simeon's righteous and devout nature as prerequisites for the Holy Spirit's guidance, which led him to recognize the Christ child. Simeon's recognition of Jesus as the long-awaited Messiah is a pivotal moment, symbolizing the fulfillment of Old Testament prophecies and the beginning of a new era of salvation, a significant prophetic utterance, known as the "Nunc Dimittis" or "Canticle of Simeon." Simeon's words express a profound gratitude and fulfillment, as he acknowledges God's promise of salvation now being realized through the Messiah's presence. This pivotal moment becomes a universal scope of salvation, extending beyond the Jewish people to encompass all nations, as Simeon refers to Jesus as "a light for revelation to the Gentiles." This passage encapsulates the essence of Christ's mission as the Savior of all humanity, bringing divine illumination and redemption to a world in darkness.

The Evangelium

The significance of the disciples' proclamation of repentance or "metanoia" in Greek, entails a profound change of heart and mind, a turning away from sin and a turning towards God. How this message of repentance was not merely a call to superficial remorse but a transformative invitation to embrace a new way of life in alignment with God's will. Furthermore, the Authority is given to the disciples to cast out demons, this authority is rooted in their commission from Jesus and their union with Him. By invoking Jesus' name, the disciples are not performing exorcisms through their own power but are acting as conduits of divine authority, demonstrating the reality of God's kingdom breaking into the world through their ministry. The effectiveness of the disciples' preaching and healing is only to their obedience to Jesus' instructions but also to their unwavering faith in His power to work through them. The interconnectedness of faith and action, emphasizing that the disciples' bold proclamation and miraculous deeds were fueled by their deep trust in Jesus as the source of their authority and efficacy. Overall, Mark 6:10-13 provides a rich and nuanced exploration of the disciples' mission, highlighting the centrality of repentance, the authority bestowed upon them by Jesus, and the inseparable link between faith and action in their ministry.

The Evangelium

In Mark chapter 6 we are presented with a profound moment in Jesus' ministry: "And he was amazed at their unbelief." These words reveal the depth of Jesus' humanity as He encounters the unbelief of His own townspeople. The significance of Jesus' amazement reflects His genuine astonishment at the hardness of heart displayed by those who should have been most receptive to His message.This moment serves as a powerful reminder of the limitations of our own understanding, and the importance of faith. Despite witnessing Jesus' wisdom and miracles, the people of Nazareth allowed their familiarity with Him to cloud their perception of His divine authority. As we contemplate this passage, let us examine our own hearts. Are there areas of unbelief or hardness of heart that hinder our relationship with Jesus? Do we allow our familiarity with Him to dull our faith and prevent us from fully embracing His teachings? Let us learn from the example of Jesus' own townspeople and strive to cultivate a spirit of openness and receptivity to His word. May we approach Him with humble hearts, ready to receive the fullness of His grace and truth, and may our faith continually grow as we surrender ourselves more fully to His will. As we journey forward, may we be mindful of Jesus' amazement at unbelief and strive to deepen our trust in Him, knowing that through faith, all things are possible.

The Evangelium

In Mark 5:35-43, we witness Jesus performing a profound miracle by raising Jairus' daughter from death. Despite the skepticism of bystanders and the apparent finality of death, Jesus demonstrates his authority over life itself. His words, "Talitha cumi," meaning "Little girl, I say to you, arise," resonate with divine power, restoring life to the young girl. This miraculous event serves as a testament to Jesus' identity as the Son of God and his mastery over the natural order. It also symbolizes the spiritual resurrection that believers experience through faith in Christ. Just as Jesus called the girl to rise, he calls each of us to new life in him, offering hope and redemption in the face of despair and death.

THE EVANGELIUM

Rom. 3:3-4 – unfaithful members do not nullify the faithfulness of God and the work of the Holy Spirit in the Church.

Eph. 5:25-27 – just as Jesus Christ has both a human and a divine nature, the Church, His Bride, is also both human and divine.
It is the holy and spotless bride of Christ, with sinful human members.

Understanding The Immaculate Conception through the Ark of the NEW Covenant (Mary was conceived without original sin)

The Blessed Virgin Mary is the "New Ark of the Covenant".
GOD was very meticulous as to how the Hebrews were to construct the wooden 'Ark of the Covenant' in Exodus 25. The Ark was destined to be the most sacred object on earth by GOD because it contained GOD'S "Word", written on the stone tablets handed down by Him to Moses. It was so sacred that Uzzah, who had good intentions, died instantly just by touching it as it was about to tip over in 2Sam 6:2-8. Since the wooden Ark of the Old Testament was but a "type" of the "New Ark" of the New Testament, and therefore inferior to it, then how much more for merely a man not to touch the "New Ark of the Covenant"?
What is reserved for GOD only, is GOD's only.
***GOD AND SIN ARE MUTUAL
EXCLUSIVE*** (Rev 21:27).

Does not it stand to reason that when GOD created the "New Ark of the Covenant", the vessel that contained "His Word" (Jesus Christ, John 1:1) that He would be equally or more meticulous in creating it? Can GOD co-exist with original sin in the same vessel, the womb of Mary?
That 'vessel', Mary, had to be worthy of the 'Treasure' she carried, Jesus The Christ, the Word Incarnate.
What is the purpose of Baptism?
It is to remove the stain of original sin. When we are baptized, sin goes out and GOD comes in. Baptism to remove sin and allow GOD to come in was not instituted until after Jesus had started His ministry (John 3:22-23, 4:2).
So The Blessed Virgin had to have a stainless sin-free body and soul in order for GOD incarnate to dwell within her. GOD imputes the stain of original sin into the soul of each person He creates.
However, He did not do so for His only Son. What makes you think He could not do so for His Son's mother as well?
Who was the first person to call Mary "Blessed"?
It was GOD Himself through the Angel Gabriel in Luke 1:28. If GOD said "Hail, full of Grace, the Lord is with thee", in the same verse, could Mary have been 'full of grace' or 'blessed' or have the 'Lord with her', had she been stained by original sin?
By being "full of Grace", and being told "the Lord is with thee", is she not higher than Eve who was never told these things?
If so, was Eve created with original sin?
No?
Then why do you think Mary, who is higher than Eve, was born with original sin?
Wouldn't having original sin make Mary lower than Eve?
Eve is a "type" of Mary, who is the "antitype". "Types" are always inferior to "antitypes" and always point to a much greater reality, and never to a symbol.
GOD will not join Himself with anything defiled, Wis 1:4-5, Isa 59:1-4,
Rom 1:18-32, Rev 21:27.
For these reasons, Mary had to be immaculately conceived: Gen 3:15,
Ex 25:8-40, Psa *4:4,18:23,51:10, Psa 132:8, *Song 4:7, *Wis 1:4, Isa 59:2,
*Ez 44:1-3, Lk 1:28,42, *John 1:1 and 1:14 together, Eph 5:27, Tit 3:7.

**OLD ARK/NEW ARK***

Old Ark:
Hebrews 9:4,
The Ark held the Word of GOD written on stone tablets.
Who is the Word? John 1:1, 1:14

It held the symbol of the High Priest, the Rod of Aaron.
Who is the High Priest? Hebrews 3:1, 4:14, 6:20

It held the Manna, the Bread come down from Heaven.
Who is the Bread come down from Heaven? John 6:51

New Ark:
For nine months,
Mary carried the Word of GOD (JESUS!) Incarnate in her womb. John 1:1, 14

Mary carried the High Priest (JESUS!) of GOD in her womb. Hebrews 3:1, 4:14, 6:20

Mary carried the Bread come down from Heaven (JESUS!) in her womb. John 6:51

“Either desire, my King, I beseech You, that all to whom I speak become mad from Your love, or do not permit that I speak to anyone!”
--St. Teresa of Ávila

BLESSED FEAST OF CHRIST THE KING! 👑

Catholic Church

Transubstantiation was officially defined in 1215 at the Fourth Lateran Council.

However, the Church has always held that Christ is present whole and entire in each of the species and whole and entire in each of their parts.

Fathers of the Church on the Eucharist

The Didache(c. 90 A.D.)
But concerning the Eucharist, after this fashion give ye thanks.
First, concerning the cup. We thank thee, our Father, for the holy vine, David thy Son, which thou hast made known unto us through Jesus Christ thy Son; to thee be the glory for ever.
And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.
As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.
And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs. ( 9:1-5)
On the Lord's Day of the Lord gather together, break bread and give thanks, after confessing your transgressions SO THAT YOUR SACRIFICE MAY BE PURE. Let no one who has a quarrel with his neighbor join you until he is reconciled by the Lord: "In every place and time let there be OFFERED TO ME A CLEAN SACRIFICE. For I am Great King," says the Lord, "and My name is wonderful among the Gentiles." (14:1-2)

St. Ignatius of Antioch (c. 110 A.D.)
I have no taste for corruptible food nor for the pleasures of this life. I desire the Bread of God, WHICH IS THE FLESH OF JESUS CHRIST, who was of the seed of David; and for drink I DESIRE HIS BLOOD, which is love incorruptible. (Letter to the Romans 7:3)

Take care, then, to use one Eucharist, so that whatever you do, you do according to God: FOR THERE IS ONE FLESH OF OUR LORD JESUS CHRIST, and one cup IN THE UNION OF HIS BLOOD; one ALTAR, as there is one bishop with the presbytery… (Letter to the Philadelphians 4:1)

They [i.e. the Gnostics] abstain from the Eucharist and from prayer, because they do not confess that THE EUCHARIST IS THE FLESH OF OUR SAVIOR JESUS CHRIST, flesh which suffered for our sins and which the Father, in his goodness, raised up again. (Letter to Smyrnians 7:1)

St. Justin the Martyr (c. 100 - 165 A.D.)
We call this food Eucharist; and no one else is permitted to partake of it, except one who believes our teaching to be true and who has been washed in the washing which is for the remission of sins and for regeneration [Baptism], and is thereby living as Christ has enjoined.

For not as common bread nor common drink do we receive these; but since Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by Him, AND BY THE CHANGE OF WHICH our blood and flesh is nourished, IS BOTH THE FLESH AND THE BLOOD OF THAT INCARNATED JESUS. (First Apology, 66)

Moreover, as I said before, concerning the sacrifices which you at that time offered, God speaks through Malachi [1:10-12]…It is of the SACRIFICES OFFERED TO HIM IN EVERY PLACE BY US, the Gentiles, that is, OF THE BREAD OF THE EUCHARIST AND LIKEWISE OF THE CUP OF THE EUCHARIST, that He speaks at that time; and He says that we glorify His name, while you profane it. (Dialogue with Trypho, 41)
St. Irenaeus of Lyons (c. 140 - 202 A.D.)
…He took from among creation that which is bread, and gave thanks, saying, "THIS IS MY BODY." The cup likewise, which is from among the creation to which we belong, HE CONFESSED TO BE HIS BLOOD.

He taught THE NEW SACRIFICE OF THE NEW COVENANT, of which Malachi, one of the twelve prophets, had signified beforehand: [quotes Mal 1:10-11]. By these words He makes it plain that the former people will cease to make offerings to God; BUT THAT IN EVERY PLACE SACRIFICE WILL BE OFFERED TO HIM, and indeed, a pure one; for His name is glorified among the Gentiles. (Against Heresies 4:17:5)

But what consistency is there in those who hold that the bread over which thanks have been given IS THE BODY OF THEIR LORD, and the cup HIS BLOOD, if they do not acknowledge that He is the Son of the Creator… How can they say that the flesh which has been nourished BY THE BODY OF THE LORD AND BY HIS BLOOD gives way to corruption and does not partake of life? …For as the bread from the earth, receiving the invocation of God, IS NO LONGER COMMON BREAD BUT THE EUCHARIST, consisting of two elements, earthly and heavenly… (Against Heresies 4:18:4-5)

If the BODY be not saved, then, in fact, neither did the Lord redeem us with His BLOOD; and neither is the cup of the EUCHARIST THE PARTAKING OF HIS BLOOD nor is the bread which we break THE PARTAKING OF HIS BODY…He has declared the cup, a part of creation, TO BE HIS OWN BLOOD, from which He causes our blood to flow; and the bread, a part of creation, HE HAS ESTABLISHED AS HIS OWN BODY, from which He gives increase to our bodies.

When, therefore, the mixed cup and the baked bread receives the Word of God and BECOMES THE EUCHARIST, THE BODY OF CHRIST, and from these the substance of our flesh is increased and supported, how can they say that the flesh is not capable of receiving the gift of God, WHICH IS ETERNAL LIFE -- flesh which is nourished BY THE BODY AND BLOOD OF THE LORD…receiving the Word of God, BECOMES THE EUCHARIST, WHICH IS THE BODY AND BLOOD OF CHRIST… (Against Heresies 5:2:2-3)

Tertullian (c. 155 - 250 A.D.)
Likewise, in regard to days of fast, many do not think they should be present at the SACRIFICIAL prayers, because their fast would be broken if they were to receive THE BODY OF THE LORD…THE BODY OF THE LORD HAVING BEEN RECEIVED AND RESERVED, each point is secured: both the participation IN THE SACRIFICE… (Prayer 19:1)

The flesh feeds on THE BODY AND BLOOD OF CHRIST, so that the SOUL TOO may fatten on God. (Resurrection of the Dead 8:3)

The Sacrament of the Eucharist, which the Lord commanded to be taken at meal times and by all, we take even before daybreak in congregations… WE OFFER SACRIFICES FOR THE DEAD on their birthday anniversaries…. We take anxious care lest something of our Cup or Bread should fall upon the ground… (The Crown 3:3-4)

A woman, after the death of her husband, is bound not less firmly but even more so, not to marry another husband…Indeed, she prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, SHE OFFERS THE SACRIFICE. (Monogamy 10:1,4)

Origen (c. 185 - 254 A.D.)
We give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread BECOMES BY PRAYER A SACRED BODY, which sanctifies those who sincerely partake of it.(Against Celsus 8:33)

You see how the ALTARS are no longer sprinkled with the blood of oxen, but consecrated BY THE PRECIOUS BLOOD OF CHRIST. (Homilies on Joshua 2:1)

But if that text (Lev 24:5-9) is taken to refer to the greatness of what is mystically symbolized, then there is a 'commemoration' which has an EFFECT OF GREAT PROPITIATORY VALUE. If you apply it to that 'Bread which came down from heaven and gives life to the world,' that shewbread which 'God has offered to us as a means of reconciliation, in virtue of faith, ransoming us with his blood,' and if you look to that commemoration of which the Lord says, 'Do this in commemoration of me,' then you will find that this is the unique commemoration WHICH MAKES GOD PROPITIOUS TO MEN. (Homilies on Leviticus 9)

You are accustomed to take part in the divine mysteries, so you know how, when you have received THE BODY OF THE LORD, you reverently exercise every care lest a particle of it fall, and lest anything of the consecrated gift perish….how is it that you think neglecting the word of God a lesser crime than neglecting HIS BODY? (Homilies on Exodus 13:3)

…now, however, in full view, there is the true food, THE FLESH OF THE WORD OF GOD, as He Himself says: "MY FLESH IS TRULY FOOD, AND MY BLOOD IS TRULY DRINK." (Homilies on Numbers 7:2)

St. Clement of Alexandria (c. 150 - 216 A.D.)
Calling her children about her, she [the Church] nourishes them with holy milk, that is, with the Infant Word…The Word is everything to a child: both Father and Mother, both Instructor and Nurse. "EAT MY FLESH," He says, "AND DRINK MY BLOOD." The Lord supplies us with these intimate nutriments. HE DELIVERS OVER HIS FLESH, AND POURS OUT HIS BLOOD; and nothing is lacking for the growth of His children. O incredible mystery! (Instructor of Children 1:6:42,1,3)

St. Cyprian of Carthage (c. 200 - 258 A.D.)
And we ask that this Bread be given us daily, so that we who are in Christ and daily receive THE EUCHARIST AS THE FOOD OF SALVATION, may not, by falling into some more grievous sin and then in abstaining from communicating, be withheld from the heavenly Bread, and be separated from Christ's Body…

He Himself warns us, saying, "UNLESS YOU EAT THE FLESH OF THE SON OF MAN AND DRINK HIS BLOOD, YOU SHALL NOT HAVE LIFE IN YOU." Therefore do we ask that our Bread, WHICH IS CHRIST, be given to us daily, so that we who abide and live in Christ may not withdraw from His sanctification and from His Body. (The Lord's Prayer 18)

Also in the priest Melchisedech we see THE SACRAMENT OF THE SACRIFICE OF THE LORD prefigured…The order certainly is that which comes from his [Mel's] sacrifice and which comes down from it: because Mel was a priest of the Most High God; because he offered bread; and because he blessed Abraham. And who is more a priest of the Most High God than our Lord Jesus Christ, who, WHEN HE OFFERED SACRIFICE TO GOD THE FATHER, OFFERED THE VERY SAME WHICH MELCHISEDECH HAD OFFERED, NAMELY BREAD AND WINE, WHICH IS IN FACT HIS BODY AND BLOOD! (Letters 63:4)

If Christ Jesus, our Lord and God, is Himself the High Priest of God the Father; AND IF HE OFFERED HIMSELF AS A SACRIFICE TO THE FATHER; AND IF HE COMMANDED THAT THIS BE DONE IN COMMEMORATION OF HIMSELF -- then certainly the priest, who imitates that which Christ did, TRULY FUNCTIONS IN PLACE OF CHRIST. (Letters 63:14)

Council of Nicaea (c. 325 A.D.)
It has come to the attention of the holy and great council that in some localities and cities deacons give the Eucharist to presbyters, although neither the canon nor the custom permits those who do NOT offer sacrifice to give the Body of Christ to those who do offer the sacrifice… (Canon 18)

Aphraates the Persian Sage (c. 280 - 345 A.D.)
After having spoken thus ["This is My body…This is My blood"], the Lord rose up from the place where He had made the Passover and had given His Body as food and His Blood as drink, and He went with His disciples to the place where He was to be arrested. But He ate of His own Body and drank of His own Blood, while He was pondering on the dead. With His own hands the Lord presented His own Body to be eaten, and before He was crucified He gave His blood as drink… (Treatises 12:6)

St. Ephraim (c. 306 - 373 A.D.)
Our Lord Jesus took in His hands what in the beginning was only bread; and He blessed it, and signed it, and made it holy in the name of the Father and in the name of the Spirit; and He broke it and in His gracious kindness He distributed it to all His disciples one by one. He called the bread His living Body, and did Himself fill it with Himself and the Spirit. And extending His hand, He gave them the Bread which His right hand had made holy: "Take, all of you eat of this, which My word has made holy. Do not now regard as bread that which I have given you; but take, eat this Bread [of life], and do not scatter the crumbs; for what I have called My Body, that it is indeed. One particle from its crumbs is able to sanctify thousands and thousands, and is sufficient to afford life to those who eat of it. Take, eat, entertaining no doubt of faith, because this is My Body, and whoever eats it in belief eats in it Fire and Spirit. But if any doubter eat of it, for him it will be only bread. And whoever eats in belief the Bread made holy in My name, if he be pure, he will be preserved in his purity; and if he be a sinner, he will be forgiven." But if anyone despise it or reject it or treat it with ignominy, it may be taken as a certainty that he treats with ignominy the Son, who called it and actually made it to be His Body.

After the disciples had eaten the new and holy Bread, and when they understood by faith that they had eaten of Christ's body, Christ went on to explain and to give them the whole Sacrament. He took and mixed a cup of wine. Then He blessed it, and signed it, and made it holy, declaring that it was His own Blood, which was about to be poured out…Christ commanded them to drink, and He explained to them that the cup which they were drinking was His own Blood: "This is truly My Blood, which is shed for all of you. Take, all of you, drink of this, because it is a new covenant in My Blood. As you have seen Me do, do you also in My memory. Whenever you are gathered together in My name in Churches everywhere, do what I have done, in memory of Me. Eat My Body, and drink My Blood, a covenant new and old." (Homilies 4:4; 4:6)

St. Athanasius (c. 295 - 373 A.D.)
You shall see the Levites bringing loaves and a cup of wine, and placing them on the table. So long as the prayers of supplication and entreaties have not been made, there is only bread and wine. But after the great and wonderful prayers have been completed, then the bread is become the Body, and the wine the Blood, of our Lord Jesus Christ….Let us approach the celebration of the mysteries. This bread and this wine, so long as the prayers and supplications have not taken place, remain simply what they are. But after the great prayers and holy supplications have been sent forth, the Word comes down into the bread and wine -- and thus is His Body confected. (Sermon to the Newly Baptized, from Eutyches)

St. Cyril of Jerusalem (c. 350 A.D.)
For just as the bread and the wine of the Eucharist before the holy invocation of the adorable Trinity were simple bread and wine, but the invocation having been made, the bread becomes the Body of Christ and the wine the Blood of Christ…(Catechetical Lectures 19 [Mystagogic 1], 7)

This one teaching of the blessed Paul is enough to give you complete certainty about the Divine Mysteries, by your having been deemed worthy of which, you have become united in body and blood with Christ. For Paul proclaimed clearly that: "On the night in which He was betrayed, our Lord Jesus Christ, taking bread and giving thanks, broke it and gave it to His disciples, saying: 'Take, eat, This is My Body.' And taking the cup and giving thanks, He said, 'Take, drink, This is My Blood.'" He Himself, therefore, having declared and said of the Bread, "This is My Body," who will dare any longer to doubt? And when He Himself has affirmed and said, "This is My Blood," who can ever hesitate and say it is not His Blood? (22 [Mystagogic 4], 1)

Once in Cana of Galilee He changed the water into wine, a thing related to blood; and is His changing of wine into Blood not credible? When invited to an ordinary marriage, with a miracle He performed that glorious deed. And is it not much more to be confessed that He has betowed His Body and His Blood upon the wedding guests?(22 [Mystagogic 4], 2)

Do not, therefore, regard the Bread and the Wine as simply that; for they are, according to the Master's declaration, the Body and Blood of Christ. Even though the senses suggest to you the other, let faith make you firm. Do not judge in this matter by taste, but -- be fully assured by the faith, not doubting that you have been deemed worthy of the Body and Blood of Christ.(22 [Mystagogic 4], 6)

Having learned these things, and being fully convinced that the apparent bread is not bread, even though it is sensible to the taste, but the Body of Christ; and that the apparent Wine is not wine, even though the taste would have it so… (22 [Mystagogic 4], 9)

Then, having sanctified ourselves by these spiritual songs, we call upon the benevolent God to send out the Holy Spirit upon the gifts which have been laid out: that He may make the bread the Body of Christ, and the wine the Blood of Christ; for whatsoever the Holy Spirit touches, that is sanctified and changed.(23 [Mystagogic 5], 7)

Then, upon the completion of the spiritual sacrifice, the bloodless worship, over that PROPITIATORY victim we call upon God for the common peace of the Churches, for the welfare of the world, for kings, for soldiers and allies, for the sick, for the afflicted; and in summary, we all pray and OFFER THIS SACRIFICE FOR ALL WHO ARE IN NEED.

Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, Apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep; for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this HOLY AND MOST SOLEMN SACRIFICE IS LAID OUT.

For I know that there are many who are saying this: 'If a soul departs from this world with sins, what does it profit it to be remembered in the prayer?'…[we] grant a remission of their penalties…we too offer prayers to Him for those who have fallen asleep though they be sinners. We do not plait a crown, but OFFER UP CHRIST WHO HAS BEEN SACRIFICED FOR OUR SINS; AND WE THEREBY PROPITIATE THE BENEVOLENT GOD FOR THEM AS WELL AS FOR OURSELVES. (23 [Mystagogic 5], 8, 9, 10)

St. Hilary of Poitiers (c. 315 - 368 A.D.)
When we speak of the reality of Christ's nature being in us, we would be speaking foolishly and impiously -- had we not learned it from Him. For He Himself says: "My Flesh is truly Food, and My Blood is truly Drink. He that eats My Flesh and drinks My Blood will remain in Me and I in Him." As to the reality of His Flesh and Blood, there is no room left for doubt, because now, both by the declaration of the Lord Himself and by our own faith, it is truly Flesh and it is truly Blood. And These Elements bring it about, when taken and consumed, that we are in Christ and Christ is in us. Is this not true? Let those who deny that Jesus Christ is true God be free to find these things untrue. But He Himself is in us through the flesh and we are in Him, while that which we are with Him is in God. (The Trinity 8:14)

St. Basil the Great (c. 330 - 379 A.D.)
To communicate each day and to partake of the holy Body and Blood of Christ is good and beneficial; for He says quite plainly: "He that eats My Flesh and drinks My Blood has eternal life." Who can doubt that to share continually in life is the same thing as having life abundantly? We ourselves communicate four times each week…and on other days if there is a commemoration of any saint. (Letter of Basil to a Patrician Lady Caesaria)

St. Gregory of Nazianz (c. 330 - 389 A.D.)
The tongue of a priest meditating on the Lord raises the sick. Do, then, the greater thing by celebrating the liturgy, and loose the great mass of my sins when you lay hold of the Sacrifice of the Resurrection. Most Reverend friend, Cease not to pray and plead for me when you draw down the Word by your word, when in an unbloody cutting you cut the Body and Blood of the Lord, using your voice for a sword. (Letter of Gregory to Amphilochius, Bishop of Iconium)

St. Gregory of Nyssa (c. 335 - 394 A.D.)
This Body, by the indwelling of God the Word, has been made over to divine dignity. Rightly then, do we believe that the bread consecrated by the word of God has been made over into the Body of God the Word. For that Body was, as to its potency, bread; but it has been consecrated by the lodging there of the Word, who pitched His tent in the flesh. From the same cause, therefore, by which the bread that was made over into that Body is made to change into divine strength, a similar result now takes place. As in the former case, in which the grace of the Word made holy that body the substance of which is from bread, and in a certain manner is itself bread, so in this case too, the bread, as the Apostle says, "is consecrated by God's word and by prayer"; not through its being eaten does it advance to become the Body of the Word, but it is made over immediately into the Body by means of the word, just as was stated by the Word, "This is My Body!" …In the plan of His grace He spreads Himself to every believer by means of that Flesh, the substance of which is from wine and bread, blending Himself with the bodies of believers, so that by this union with the Immortal, man, too, may become a participant in incorruption. These things He bestows through the power of the blessing which transforms the nature of the visible things to that [of the Immortal]. (The Great Catechism 37)

The bread again is at first common bread; but when the mystery sanctifies it, it is called and actually becomes the Body of Christ. So too the mystical oil, so too the wine; if they are things of little worth before the blessing, after their sanctification by the Spirit each of them has its own superior operation. This same power of the word also makes the priest venerable and honorable, separated from the generality of men by the new blessing bestowed upon him. (Sermon on the Day of Lights or On the Baptism of Christ)

He offered Himself for us, Victim and Sacrifice, and Priest as well, and "Lamb of God, who takes away the sin of the world." When did He do this? When He made His own Body food and His own Blood drink for His disciples; for this much is clear enough to anyone, that a sheep cannot be eaten by a man unless its being eaten be preceded by its being slaughtered. This giving of His own Body to His disciples for eating clearly indicates that the sacrifice of the Lamb has now been completed.(Sermon One on the Resurrection of Christ)

St. Epiphanius of Salamis (c. 315 - 403 A.D.)
We see that the Savior took in His hands, as it is in the Gospel, when He was reclining at the supper; and He took this, and giving thanks, He said: "This is really Me." And He gave to His disciples and said: "This is really Me." And we see that It is not equal nor similar, not to the incarnate image, not to the invisible divinity, not to the outline of His limbs. For It is round of shape, and devoid of feeling. As to Its power, He means to say even of Its grace, "This is really Me"; and none disbelieves His word. For anyone who does not believe the truth in what He says is deprived of grace and of Savior. (The Man Well-Anchored 57)

Theodore of Mopsuestia (c. 428 A.D.)
He did not say, "This is the symbol of My Body, and this, of My Blood," but "This is My Body and My Blood," teaching us not to look upon the nature of what is set before us, but that it is transformed by means of the Eucharistic action into Flesh and Blood. (Commentary on Matthew 26:26)

It is proper, therefore, that when [Christ] gave the Bread He did not say, "This is the symbol of My Body," but, "This is My Body." In the same way when He gave the Cup He did not say, "This is the symbol of My Blood," but, "This is My Blood"; for He wanted us to look upon the [Eucharistic elements] after their reception of grace and the coming of the Holy Spirit not according to their nature, but [that we should] receive them as they are, the Body and Blood of our Lord. We ought…not regard the [Eucharistic elements] merely as bread and cup, but as the Body and Blood of Christ, into which they were transformed by the descent of the Holy Spirit.(Catechetical Homilies 5)

[If we have sinned], the Body and Blood of our Lord…will strengthen us…if with diligence we do good works and turn from evil deeds and truly repent of the sins that befall us, undoubtedly we shall obtain the grace of the remission of our sins in our receiving of the holy Sacrament. (Catechetical Homilies 16)

At first [the offering] is laid upon the altar as mere bread, and wine mixed with water; but by the coming of the Holy Spirit it is transformed into the Body and the Blood, and thus it is changed into the power of a spiritual and immortal nourishment. (Catechetical Homilies 16)

St. John Chrysostom (c. 344 - 407 A.D.)
When you see the Lord IMMOLATED and lying upon the ALTAR, and the priest bent over that SACRIFICE praying, and all the people empurpled by that PRECIOUS BLOOD, can you think that you are still among men and on earth? Or are you not lifted up to heaven? (Priesthood 3:4:177)

Reverence, therefore, reverence this table, of which we are all communicants! Christ, slain for us, the SACRIFICIAL VICTIM WHO IS PLACED THEREON! (Homilies on Romans 8:8)

Christ is present. The One [Christ] who prepared that [Holy Thursday] table is the very One who now prepares this [altar] table. For it is not a man who makes the SACRIFICIAL GIFTS BECOME the Body and Blood of Christ, but He that was crucified for us, Christ Himself. The priest stands there carrying out the action, but the power and the grace is of God, "THIS IS MY BODY," he says. This statement TRANSFORMS the gifts. (Homilies on Treachery of Judas 1:6)

Let us therefore in all respects put our faith in God and contradict Him in nothing, even if what is said seems to be contrary to our reasonings and to what we see. Let His WORD be of superior authority to reason and sight. This too be our practice in respect to the [Eucharistic] Mysteries, not looking only upon what is laid out before us, but taking heed also of His WORDS. For His WORD cannot deceive; but our senses are easily cheated. His WORD never failed; our senses err most of the time. When the WORD says, "THIS IS MY BODY," be convinced of it and believe it, and look at it with the eyes of the mind. For Christ did not give us something tangible, but even in His tangible things all is intellectual. So too with Baptism: the gift is bestowed through what is a tangible thing, water; but what is accomplished is intellectually perceived: the REBIRTH and the RENEWAL….How many now say, "I wish I could see his shape, His appearance, His garments, His sandals." ONLY LOOK! YOU SEE HIM! YOU TOUCH HIM! YOU EAT HIM! (Homilies on Matthew 82:4)

Take care, then, lest you too become guilty of the Body and Blood of Christ [1 Cor 11:27]. They slaughtered His most holy body; but you, after such great benefits, receive HIM into a filthy soul. For it was not enough for Him to be made Man, to be struck and to be slaughtered, but He even mingles Himself with us; and this NOT BY FAITH ONLY, but even in every DEED He makes us His BODY. How very pure, then, ought he not be, who enjoys the benefit of this SACRIFICE? (82:5)

…if everywhere grace required worthiness, there could neither then be Baptism nor Body of Christ nor the sacrifice priests offer…..now He has transferred the priestly action [of ancient times] to what is most awesome and magnificent. He has changed the sacrifice itself, and instead of the butchering of dumb beasts, He commands the offering up of Himself….What is that Bread? The Body of Christ! What do they become who are partakers therein? The Body of Christ! Not many bodies, but one Body….For you are not nourished by one Body while someone else is nourished by another Body; rather, all are nourished by the same Body….When you see [the Body of Christ] lying on the altar, say to yourself, "Because of this Body I am no longer earth and ash, no longer a prisoner, but free. Because of this Body I hope for heaven, and I hope to receive the good things that are in heaven, immortal life, the lot of the angels, familiar conversation with Christ. This Body, scourged and crucified, has not been fetched by death…This is that Body which was blood-stained, which was pierced by a lance, and from which gushed forth those saving fountains, one of blood and the other of water, for all the world"…This is the Body which He gave us, both to hold in reserve and to eat, which was appropriate to intense love; for those whom we kiss with abandon we often even bite with our teeth. (Homilies on Corinthians 8, 1[2]; 24, 2[3]; 24, 2[4]; 24, 4[7])

"So also was Christ offered once." [Hebrews 7-10] By whom was He offered? Quite evidently, by Himself. Here [Paul] shows that Christ was not Priest only, but also Victim and Sacrifice. Therein do we find the reason for the words "was offered." "He was offered once," [Paul] says, "to take away the sins of many." Why does he say of many and not of all? Because not all have believed. He did indeed die for all, for the salvation of all, which was His part….But He did not take away the sins of all men, because they did not will it….What then? Do we not offer daily? Yes, we offer, but making remembrance of His death; and this remembrance is one and not many. How is it one and not many? Because this Sacrifice is offered once, like that in the Holy of Holies. This Sacrifice is a type of that, and this remembrance a type of that. We offer always the same, not one sheep now and another tomorrow, but the same thing always. Thus there is one Sacrifice. By this reasoning, since the Sacrifice is offered everywhere, are there, then, a multiplicity of Christs? By no means! Christ is one everywhere. He is complete here, complete there, one Body. And just as He is one Body and not many though offered everywhere, so too is there one Sacrifice. (Homilies on Hebrews 17, 2[4]; 17, 3[6])

Not in vain was it decreed BY THE APOSTLES that in the awesome Mysteries remembrance should be made of the DEPARTED. They knew that here there was much gain for them, much benefit. For when the entire people stands with hands uplifted, a priestly assembly, and that awesome SACRIFICIAL VICTIM is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have DEPARTED in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf. (Homilies on Philippians 3:4)

Apostolic Constitutions (c. 400 A.D.)
A bishop gives the blessing, he does not receive it. He imposes hands, he ordains, he OFFERS THE SACRIFICE…A deacon does not bless. He does not bestow blessing, but he receives it from bishop and presbyter. He does not baptize; he does not OFFER THE SACRIFICE. When a bishop or a presbyter OFFERS THE SACRIFICE, he distributes to the laity, not as a priest, but as one who is ministering to priests. (8:28:2-4)

St. Ambrose of Milan (c. 333 - 397 A.D.)
We saw the Prince of Priests coming to us, we saw and heard Him offering His blood for us. We follow, inasmuch as we are able, being priests; and we offer the sacrifice on behalf of the people. And even if we are of but little merit, still, in the sacrifice, we are honorable. For even if Christ is not now seen as the one who offers the sacrifice, nevertheless it is He Himself that is offered in sacrifice here on earth when the body of Christ is offered. Indeed, to offer Himself He is made visible in us, he whose word makes holy the sacrifice that is offered. (Commentaries on Psalms 38:25)

A priest must offer something in sacrifice and according to the Law he must enter the holy place through blood. Therefore, because God had repudiated the blood of bulls and of rams, it was necessary for this Priest, as you have read, to enter into the Holy of Holies, penetrating the heights of heaven, by means of His own blood, so that He might become an eternal oblation for our sins. Priest and Victim, therefore, are one and the same. But the priesthood and the sacrifice are a duty of the human condition; for like a lamb He was led to the slaughter, and He is a priest according to the order of Melchisedech. (The Faith 3:11:87)

"My flesh is truly food and My blood is truly drink." You hear Him speak of His flesh, you hear Him speak of His blood, you know the sacred signs of the Lord's death; and do you worry about His divinity? Hear His words when he says: "A spirit has not flesh and bones." As often as we receive the sacramental elements which through the mystery of the sacred prayer are transformed into the flesh and blood of the Lord, we proclaim the death of the Lord. (The Faith 4:10:124)

Perhaps you may be saying: I see something else; how can you assure me that I am receiving the Body of Christ? It but remains for us to prove it. And how many are the examples we might use! Let us prove that this is not what nature has shaped it to be, but what the blessing has consecrated; for the power of the blessing is greater than that of nature, because by the blessing even nature itself is changed…Christ is in that Sacrament, because it is the Body of Christ; yet, it is not on that account corporeal food, but spiritual. Whence also His Apostle says of the type: "For our fathers ate spiritual food and drank spiritual drink" (1 Cor 10:2-4; 15:44). For the body of God is a spiritual body. (The Mysteries 9:50; 9:58)

You may perhaps say: "My bread is ordinary." But that bread is bread before the words of the Sacraments; where the consecration has entered in, the bread becomes the flesh of Christ. And let us add this: How can what is bread be the Body of Christ? By the consecration. The consecration takes place by certain words; but whose words? Those of the Lord Jesus. Like all the rest of the things said beforehand, they are said by the priest; praises are referred to God, prayer of petition is offered for the people, for kings, for other persons; but when the time comes for the confection of the venerable Sacrament, then the priest uses not his own words but the words of Christ. Therefore it is the word of Christ that confects this Sacrament….Before it be consecrated it is bread; but where the words of Christ come in, it is the Body of Christ. Finally, hear Him saying: "All of you take and eat of this; for this is My Body." And before the words of Christ the chalice is full of wine and water; but where the words of Christ have been operative it is made the Blood of Christ, which redeems the people. (The Sacraments 4:4:14; 4:5:23)

St. Jerome (c. 347 - 420 A.D.)
Far be it from me to speak adversely of any of these clergy who, in succession from the Apostles, confect by their sacred word the Body of Christ, and through whose efforts also it is that we are Christians… (Letter of Jerome to Heliodorus)

The flesh and blood of Christ is understood in two ways; there is either the spiritual and divine way, by which He Himself said: "My flesh is truly food, and my blood is truly drink"; and "Unless you shall have eaten my flesh and drunk my blood you shall not have eternal life." Or else there is the flesh and blood which was crucified and which was poured out by the soldier's lance. (Commentaries on Ephesians 1:1:7)

After the type had been fulfilled by the passover celebration and He had eaten the flesh of the lamb with His Apostles, He takes bread which strengthens the heart of man, and goes on to the true Sacrament of the passover, so that just as Melchisedech, the priest of the Most High God, in prefiguring Him, made bread and wine an offering, He too makes Himself manifest in the reality of His own Body and Blood. (Commentaries on Matthew 4:26:26)

St. Augustine (c. 354 - 430 A.D.)
"That Bread which you see on the altar, having been sanctified by the word of God IS THE BODY OF CHRIST. That chalice, or rather, what is in that chalice, having been sanctified by the word of God, IS THE BLOOD OF CHRIST. Through that bread and wine the Lord Christ willed to commend HIS BODY AND BLOOD, WHICH HE POURED OUT FOR US UNTO THE FORGIVENESS OF SINS." (Sermons 227)

"The Lord Jesus wanted those whose eyes were held lest they should recognize him, to recognize Him in the breaking of the bread [Luke 24:16,30-35]. The faithful know what I am saying. They know Christ in the breaking of the bread. For not all bread, but only that which receives the blessing of Christ, BECOMES CHRIST'S BODY." (Sermons 234:2)

"What you see is the bread and the chalice; that is what your own eyes report to you. But what your faith obliges you to accept is that THE BREAD IS THE BODY OF CHRIST AND THE CHALICE [WINE] THE BLOOD OF CHRIST." (Sermons 272)

"How this ['And he was carried in his own hands'] should be understood literally of David, we cannot discover; but we can discover how it is meant of Christ. FOR CHRIST WAS CARRIED IN HIS OWN HANDS, WHEN, REFERRING TO HIS OWN BODY, HE SAID: 'THIS IS MY BODY.' FOR HE CARRIED THAT BODY IN HIS HANDS." (Psalms 33:1:10)

"Was not Christ IMMOLATED only once in His very Person? In the Sacrament, nevertheless, He is IMMOLATED for the people not only on every Easter Solemnity but on every day; and a man would not be lying if, when asked, he were to reply that Christ is being IMMOLATED." (Letters 98:9)

"Christ is both the Priest, OFFERING Himself, and Himself the Victim. He willed that the SACRAMENTAL SIGN of this should be the daily Sacrifice of the Church, who, since the Church is His body and He the Head, learns to OFFER herself through Him." (City of God 10:20)

"By those sacrifices of the Old Law, this one Sacrifice is signified, in which there is a true remission of sins; but not only is no one forbidden to take as food the Blood of this Sacrifice, rather, all who wish to possess life are exhorted to drink thereof." (Questions on the Heptateuch 3:57)

"Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator is OFFERED for them, or when alms are given in the church." (Letter: Faith, Hope, Love 29:110)

"But by the prayers of the Holy Church, and by the SALVIFIC SACRIFICE, and by the alms which are given for their spirits, there is no doubt that the dead are aided that the Lord might deal more mercifully with them than their sins would deserve. FOR THE WHOLE CHURCH OBSERVES THIS PRACTICE WHICH WAS HANDED DOWN BY THE FATHERS that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the Sacrifice itself; and the Sacrifice is OFFERED also in memory of them, on their behalf. If, the works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death." (Sermons 172:2)

"…I turn to Christ, because it is He whom I seek here; and I discover how the earth is adored without impiety, how without impiety the footstool of His feet is adored. For He received earth from earth; because flesh is from the earth, and He took flesh from the flesh of Mary. He walked here in the same flesh, AND GAVE US THE SAME FLESH TO BE EATEN UNTO SALVATION. BUT NO ONE EATS THAT FLESH UNLESS FIRST HE ADORES IT; and thus it is discovered how such a footstool of the Lord's feet is adored; AND NOT ONLY DO WE NOT SIN BY ADORING, WE DO SIN BY NOT ADORING." (Psalms 98:9)


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