De institutione sacramenti Euoharistiae
The Institution of the Eucharist
Jesus institutes the New Testament by transforming the Passover meal into the Sacrament of His own Body and Blood.
Note. As you meditate on the fourth point, be stunned by that most radiant condescension and most worthy love with which He handed over and left Himself to us—namely, His most sacred Body and Blood, truly as food and drink. He did this so that what was soon to be a sacrifice pleasing to God, and the priceless price of our redemption, might be our viaticum and sustenance. For this Sacrament, which is called the Eucharist by way of excellence—meaning 'good grace'—daily refreshes and renews hearts that are fervent and devout. Wishing, therefore, to put an end to the legal sacrifices and to begin the New Testament, the Lord Jesus makes Himself our sacrifice. Immediately after the legal supper, He prepares the spiritual supper of Christians, so that we might pass from the Law to the Gospel, from the Old and transitory Testament to the New and eternal Testament, from figure to truth, and from the flesh of animals to spiritual food. Bede says of this: 'When the solemnities of the old Passover were finished—which were celebrated in commemoration of the ancient liberation from Egypt—He passes to the new one, which He desires the Church to frequent in memory of His redemption. In place of the flesh and blood of the lamb, He substitutes the Sacrament of His own flesh and blood in the figure of bread and wine, having become a Priest forever according to the order of Melchizedek.'✦ While they were eating—that is, while they were performing and finishing the meal of the typical lamb, or while they were still sitting at the table after the meal of the typical lamb, before they rose from the table—Jesus took unleavened bread, not fermented, and with his eyes raised to the Father, he gave thanks for the old things being ended and for the new things being begun, and he blessed it, saying what follows: "This is my body"; and he broke it, that is, after the words of consecration, and gave it to his disciples, and said, that is, before he broke it or at the same time as he was breaking it: "Take, all of you, and eat: This is my body." . . , which is given for you. The Church added this, and for that reason it must always be said. In the same way, he took the chalice—a new one, not the old one—and again giving thanks, he blessed it and gave it to them, saying: "Take and drink from this, all of you: This is the chalice of my blood, of the new Testament, which will be poured out for many for the forgiveness of sins." With these words he instituted this Sacrament and silently set aside what had been previously established. It is therefore believed that when the Lord said, "This is my body" and "This is my blood," he changed the bread and wine into his flesh and blood, and at that time conferred the same power upon them for the future. Consequently, when these words are spoken in the Canon, transubstantiation occurs by their power, because the words of consecration bring about what they signify. If the word of Christ has such power that it created all things from nothing, it's no wonder that it can change one creature into another. Chrysostom says: "Just as the voice that said, 'Be fruitful and multiply, and fill the earth,' was spoken once, yet continues to have its effect on procreation through the working of nature at every moment, so too this voice was spoken once, yet it gives the sacrifice its strength on every altar of the Church, down to this very day and until His coming." So says Chrysostom. There is an altar there, where the Lord ordained the Sacrament of the Eucharist. Because of its institution, on this day, while all the Hours are silent, only the Mass is celebrated with solemnity, as if on its birthday—that is, the day it was instituted. On this same day, the Chrism is also made, with which foreheads are anointed, because on this day the doorposts were anointed with the blood of the lamb. Look now at how diligently, faithfully, and devoutly the Lord performed these things, and how He gave Communion to His beloved and blessed family with His own hands. For it shouldn't be understood that the disciples served themselves the Body taken from the hand of the Lord; rather, He who consecrated it also served it. As a sign of this, all religious should receive the Body of Christ on the day of the Supper from the hand of their own superior. He Himself also received the Sacrament of His Body and Blood, not because He had any need of it, or to gain some effect from the Sacrament, but for the sake of example—that is, to give others an example of how to eat. However, He received it only in a sacramental way, not in a spiritual way. The fact that Christ, when near death, ate not only the typical lamb but also His own true Body sacramentally with His Apostles shows that every Christian, when the danger of death is near, ought to receive Communion sacramentally if they are able; and if they aren't able, they should at least receive it by faith, according to that saying of Augustine: 'Believe, and you have eaten.'
Reverence and the Mystery of Transubstantiation
The text explores the liturgical order, the power of Christ's words in consecration, and the significance of the breaking of the bread.
Pay attention also to the dignity of the Sacrament, and the reverence and order surrounding it, since He first gave thanks for so great a mystery, in which divine power works secretly, and for so great a benefit, that He gives us His Body and Blood; and by this He shows that devotion and prayer, and a mind turned toward God, are required before and during the reception of this Sacrament. Vow. In this, He also gives us an example of glorifying God in every good undertaking. Hence Bede says: 'And just as He gave thanks for the old things being finished, so He also gives thanks for the new things being begun, giving us an equal example that in every good work, whether in its beginning or its completion, the Father who is in heaven is to be glorified.' Then He blessed it, saying the words that follow: 'This is my body'; this, namely, what you see under the appearance of bread, what I now give, and what you now receive, which is handed over for you and for your redemption, to be scourged and crucified. From this, it is clear that this does not demonstrate the appearance of bread simply, nor the Body of Christ simply, but the Body of Christ appearing under the appearance of bread. Hence, it is also clear that no other blessing is understood than the utterance of the sacred words. The transformation, however, takes place at the final instant of the prayer being spoken. This shows that it is the Body of Christ, not just at the moment the words are spoken, but once the prayer is complete, much like saying, "This is a good word, fear God." He then broke the bread so that, according to Bede, He might show that the breaking of His Body—that is, His Passion—would not happen without His own will and action. We also break it as a sign that He was broken, even though it remains whole afterward. For the bread is said to be broken in the transubstantiation into the Body of Christ, not because the Body of Christ is broken. Rather, what remains whole under every part is what is broken; it is the appearances under which the Body remains that are broken. The breaking must be done into three parts as a sign that Christ was broken in three ways, namely: the scourging before the Passion, the nails during the Passion, and the lance after the Passion; likewise, because of the three parts of the Church: the first part signifies the Saints in heaven; the second, those being saved who are in purgatory; the third, which is dipped, signifies the living whom this life still sustains on earth. Then, He gave it to His disciples for their use, so that they might turn the species of bread toward themselves, and they themselves might be turned into Christ. As Augustine says: "The Lord said: You won't change me into you, as you do with your physical food, but you will be changed into me." He says, 'Take and eat,' implying both ways of receiving this Sacrament—the sacramental and the spiritual—so they may receive it in mind and body, eating it by faith and with the mouth, tasting and seeing it with devotion; for the Lord is sweet. He is truly manna to the taste, holding every delight and the sweetness of every flavor; they should incorporate Him into themselves through reflection, keeping the price of their redemption in their heart. This shouldn't be understood as if He broke the bread first and gave it to His disciples, only saying the words of consecration afterward; it is the other way around, because Christ gave His consecrated Body to the Apostles, and for that reason, He spoke the words of consecration first. By 'Jesus,' which means 'Salvation,' we understand the good Prelate, Christ's vicar, who is concerned for his own salvation and that of his subjects. He receives the bread when he diligently studies Sacred Scripture; he gives thanks and blesses when he attributes its diligence to God; he breaks and gives it when he preaches it devoutly. Conversely, regarding the ignorant and negligent, it is said in Lamentations: 'The little ones asked for bread, and there was none to break it for them.'✦ Taking the cup, mixed with wine and water to prefigure His Passion, He gave thanks for the redemption it brought to the human race. He did this not just in the face of adversity, but for the sake of it, because He endured these things not for Himself but for us. In this, He showed that we should praise the Lord when we face the lash and give thanks in every tribulation, which is what the cup signifies. Chrysostom says: "He gave thanks, teaching us how we ought to perform this mystery and instructing us to bear whatever we suffer with thanksgiving." Hence also Bede: "He who showed nothing worthy of the lash humbly gives thanks under the lash, so that He might show what each person ought to do in the lash of his own fault, if He Himself bears the lashes of another's fault with equanimity; and so that He might also show what a subordinate should do in correction, if, when placed under the lash, he gives thanks to the Father as an equal." Then He gave a blessing, saying: "This is My blood, which appears under the form of wine, for the confirmation of the New Testament; for just as the Old Testament was confirmed in the blood of sacrificed animals..." ...so also the New Testament is confirmed by the blood of Christ, in which the excellence of the New Testament appears in comparison to the Old. And He adds: "Which will be poured out for you and for many, to be redeemed and introduced into the heavenly inheritance, for the forgiveness of sins." He says 'for many' in terms of efficacy, but 'for all' in terms of sufficiency. The blood of Christ was shed for all in its sufficiency, but not for all in its efficacy, because it doesn't cleanse everyone, even though it would be sufficient to cleanse everyone if they reached its virtues through faith, devotion, and the reception of the sacraments. Then He gave it to them, saying: "Drink from this, all of you, so that you may be representatives of My Passion," meaning, imitate My Passion, for unless you suffer with Me, you will not reign with Me. He himself drank his own Blood first, leading them to drink it as well. It’s worth noting that just as it was then, so too in the early Church, those who attended Mass received the Sacrament of unity. But now, because not everyone can receive it worthily, they take at least another sign of unity—the kiss of peace. When the priest gives this and says, 'Receive the bond of peace,' it’s the same as if he were saying, 'Take this, all of you,' or 'Receive it and share it among yourselves.' In the Holy Scriptures, the cup signifies persecution; this cup is taken by enduring patiently, and it’s given to others by exhorting them to do the same.
The Nature of the Sacrament
A detailed examination of the double species, the concomitance of Christ's presence, and the miraculous nature of the Sacrament.
It should be noted that this Sacrament is under a double species. It was instituted as bread and wine because it is ordained for the salvation of body and soul, or to signify the perfect refreshment of the soul, just as the perfect refreshment of the body comes from food and drink. Yet the consecration of the Body and Blood is performed separately, because in the Passion, the blood was separated from the body. This Sacrament, however, was instituted as a kind of memorial of that Passion, and therefore the consecration of the Body and Blood is done under distinct species. It must be considered, however, that under each species the whole Christ is present, undivided—that is, Body and Blood, and soul and divinity; and through this, it is one and the most simple Sacrament in both cases, though in different ways. For under the species of bread there is only the Body, by virtue of the conversion or the Sacrament; the rest, however, are there by real, or natural and inseparable, concomitance, because the Blood is there by connection, the soul by conjunction, and the divinity by union: for these four cannot be divided or separated from one another. Similarly, under the species of wine, there is only the Blood, by virtue of the conversion and the Sacrament; the rest, however, are there by concomitance. And although in the primitive Church the people communicated under both species, it was later prudently ordained that they should not communicate under the species of wine, because of the danger of spilling, and because the Blood is received in a certain way under the species of bread. insofar as it is contained there. The Eucharist, therefore, is formally and most perfectly one Sacrament, but materially it is many, because two things come together in it: food and drink. For this reason, it is sometimes expressed in the plural, as in the collect: 'Purify us, we beseech you, O Lord, by the sacraments we have received,' and it is followed in the singular: 'And grant that this Sacrament of your Body,' etc. Bread, of course, is the Sacrament of the Body, and wine of the Blood; but the water that is added signifies a likeness—either of the water that flowed from Christ’s side, or of the faith of the Church, so that neither Christ is without the Church, nor the Church without Christ, but is joined and conformed to his flesh and soul. And that is why wine mixed with water is offered in the Mass, to show that the head and the members—that is, Christ and the Church—are one body. There are three things to consider in this Sacrament: first, what is only a sacrament, namely the visible appearance of bread and wine; second, what is both a sacrament and a reality, namely the actual flesh and blood of Christ; third, what is a reality and not a sacrament, namely the mystical body of Christ. The unity of the Church. The reality signified and contained in this Sacrament is the true Body of Christ, which he drew from the Virgin; the reality not contained, but only signified, is the mystical body of Christ, which is joined to the Head through love. Regarding this mystical body of Christ—the unity of the Church—it was spoken of earlier in relation to the Lord's words, because of which some turned back. The Lord's body is also a sacrament of the incarnate divinity. Hence Augustine says: 'That visible and tangible body is a sacrament of an invisible form, that is, of the heavenly bread by which the angels live.' Since the soul of Christ did nothing in the body except what the Word to whom it was united inspired, who wouldn't judge the Body to be a sacrament of the indwelling divinity? And again: 'Christ's visible form, now invisible to us, is the visible reality of the Sacrament of the altar; and the invisible form of the heavenly bread, by which the angels live, is the reality of Christ's visible and tangible form.' “Christ is both the Sacrament and the reality of the Sacrament,” says Augustine. There are many wonders in this Sacrament. First, the Body of Christ is present here in the same magnitude as it was on the cross and as it is now in heaven; yet it doesn't exceed the boundaries or the size of that small form, which makes it a wonder how so great a man can be hidden under such a tiny appearance. Second, the accidents exist here without a subject, because since an accident cannot befall God, the accidents that were previously in a subject—namely, in the bread—remain afterward without a subject. Third, the bread is converted into the Body of Christ in such a way that it is not, however, the material of the Body, nor even of the soul. Fourth, the Body is not increased by the consecration of many hosts, and conversely, it is not diminished by their consumption. Fifth, the same Body is present simultaneously in many places, that is, under all consecrated hosts. For it is fitting for God to be everywhere, simply and properly; but it is fitting for a creature to be in only one place. The Body of Christ, however, holds a middle position: since it is a creature, it ought not to be equated with the Creator in being everywhere; yet since it is united to the Godhead, it ought to excel other bodies in this, that it can be simultaneously and at once in many places, namely, under this Sacrament. Sixth, when the host is divided, the Body of Christ is not divided; rather, Christ is whole under every part, which is why this breaking happens in the form of the bread, not in the Body of Christ, because the whole Christ is received, undivided, under every part—just as in an intact mirror the whole and single image shines in the whole, and in a broken mirror it exists in each piece as one and the same image in number. And the reflection of the whole, intact image onto every fragment of the mirror. Seventh, when the host is held in the hands and seen with the eyes, the Body of Christ is neither touched by the hands nor seen by the eyes; rather, all of this happens only regarding the appearances, just as it does when the host is divided. Eighth, when it is no longer bread or wine, the appearances still have the same effect as before, such as satisfying, intoxicating, and things of that sort. Ninth, immediately when those appearances cease, the Body and Blood of Christ also cease to be there. As Hugo says: 'As long as the bodily sense is affected, the bodily presence is not taken away; but afterward, Christ passes from the mouth to the heart, and the virtue and spiritual presence alone remain.' Although the Body and Blood of Christ cease to be there after consumption, the communicant must still take care not to spit after Communion—especially before digestion—in an unclean place or where the spittle could be trampled underfoot; this is to avoid danger and to show reverence for the Sacrament. Of the Sacrament.
Memorial and Spiritual Communion
Christ commands the Eucharist as a memorial of His Passion, emphasizing the necessity of both sacramental and spiritual reception.
Finally, the Lord also added this in remembrance of his love: "Do this"—that is, perform or celebrate this Sacrament—"take and give it in my memory," meaning in memory of my Passion, because the consecration of the Eucharist is a kind of remembrance of the Lord's Passion. The Apostle explains this, saying: "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes," that is, until the Lord himself comes for judgment. For the legal Passover was a prefiguration of the future Passover, but the Evangelical one is in remembrance of the past, namely, the Passion of Christ. Therefore, in memory of that inexpressible benefit, Christ instituted the Sacrament of the altar. By saying, "Do this in my memory," he ordained the Apostles as priests and gave them the power to confect the Sacrament of his Body and Blood. The Church therefore recalls this, and the suffering Christ, when it consecrates that Body of the Lord; and the priest, when he lifts the Body of the Lord, represents that Christ was lifted up on the cross. For that is the body which he himself consecrated, which was crucified, and which endured death. This is that memorial which makes the soul grateful when it receives him by eating and drinking, or even by meditating faithfully. It ought to set the whole soul on fire, intoxicate it, and transform it entirely into the Lord Himself through the sheer intensity of love and devotion. After all, He could leave us nothing greater, dearer, sweeter, or more useful than Himself. The very One we receive today in the Sacrament of the altar, which He instituted, is the same One who was incarnate of the Virgin and born, who nursed at her breast, who suffered death on the cross for you, and who, rising and ascending, sits at the right hand of God. He is the One who created heaven and earth and who governs and moderates all things. He is the One on whom your salvation depends, and in whose will and power it lies to give you the glory of paradise. He, thus offered in such a small host and presented to you—the Lord Jesus Himself of whom we speak—is the Son of the living God. Hence the Eucharist is excellently called 'good,' because in this Sacrament it is not merely an increase of virtue and grace, but the whole Source and Origin of all grace is received. Hence Jerome says: 'He left us this final memorial, just as someone setting out on a journey leaves some pledge to the one he loves, so that whenever he sees it, he may be able to remember both his kindnesses and his friendship.' If anyone loves Him perfectly, they cannot look upon it without immense longing or tears. For this reason, the Savior handed down this Sacrament, so that through it we might always be reminded that He died for us. For when we receive it, we are reminded by the priests that it is the Body and Blood of Christ, so that we might not be ungrateful for such a great benefit of His: thus Jerome. This Sacrament of the altar was instituted, first, in remembrance of the Lord's Passion and our liberation; second, as a sign of supreme love and imitation; third, as a strength of confirmation against the lapses of human weakness; fourth, for the cleansing of the human spirit and as nourishment for the spiritual life; fifth, as a viaticum for our present pilgrimage; sixth, as a pledge and earnest of the inheritance to come; and seventh, as a remedy of satisfaction for our sins. Hence, we cleanse our heart and soul with the Blood of Christ, because the blood of the lamb on both doorposts of the house saved the Hebrews from the destroyer. —the destroyer. Preparation for Holy Communion. In this Sacrament, two things are required on the part of the recipient: namely, a desire for union with Christ, which love creates; and reverence for the Sacrament, which pertains to the gift of fear. The first invites us to receive this Sacrament daily, but the second holds us back. Therefore, if anyone experiences through daily reception that the fervor of love is increased and reverence is not diminished, such a person should communicate daily; if, however, they feel that through daily frequenting reverence is diminished and fervor is not much increased, such a person should occasionally abstain, so that they may approach later with greater reverence and devotion. In this matter, everyone must be left to their own judgment. Actually, this matter of receiving is divided into three ways: for one kind of eating happens by mouth, and it is sacramental; another happens by heart, and it is real; another happens by both mouth and heart—in the one, you have the Sacrament, in the other, the reality of the Sacrament. Only sacramental eating is for the wicked, who, even though they receive the Body of Christ under the visible appearance of the elements, still cannot be joined to the heavenly bread because they neither truly believe nor love. Only real eating is for the good, who, even if they don't receive the flesh of Christ under the visible Sacrament, still eat the heavenly bread by faith and love, and are joined to Him. n. Augustine says, "Why do you prepare your teeth and stomach?" Believe, and you have eaten. Real and sacramental eating are joined when those who receive in the bread what hung on the wood, and receive in the chalice what flowed from His side, reach all the way to the eating of the bread of life. The perception and incorporation by the mouth, I say, is the sacrament of the eating of the heart, by which we eat His Body with the Lord and drink His Blood with Him; that is, through the efficacy of His Body and His Blood, we remain in Him, and He in us.
The Table of the Lord and the Frailty of Man
The chapter concludes by linking the Eucharist to the call for humility, the example of Christ's service, and the warning of Peter's denial.
Some receive the Body of the Lord to their own death because they don't reach the bread of life; others receive it to life because they are united with the Word. Chrysostom says: "We believe, therefore, that this is the same supper now in which He Himself reclined; for it differs in no way from that one." For a human being doesn't bring this about, but He Himself; and He brings about both this one and that one. When, therefore, you see the priest giving it to you, don't think it's the priest who does this, but the hand of Christ being extended. Just as, therefore, when you're baptized, it's not the priest himself who baptizes, but God who holds your head with invisible power; so it is now. Let no Judas be present, let no greedy person, no inhuman person approach, no cruel and unmerciful person, no one at all who is unclean; if anyone isn't a disciple, let him depart. This table doesn't receive those who are not such people: 'With my disciples,' He says, 'I keep the Passover.' This is that table, and it has nothing less than that one; this is the same upper room where they reclined, from which they went out to the Mount of Olives. Let us also reach out to the hands of the poor, for this is a region... For olive trees are planted in the house of the Lord; that is, the multitude of the poor, which drips with the oil that is useful to us here. “In this way, we’ll have God as our advocate and will receive a great reward,” says Chrysostom. If anyone is troubled, as Bede is, by why we receive these Sacraments while fasting when the Savior gave His Body and Blood to the Apostles after supper, let them hear that it was necessary then for the typical Passover to be finished first, to pass over to the true Passover, and for the Sacrament of the true Passover to be substituted. But now, in honor and out of reverence for so great a Sacrament, it has pleased the teachers of the Church that we should first be strengthened by participating in the Lord's Passion and be satisfied with spiritual food, and only then have the body refreshed with earthly food. There are three kinds of sacrifice: one, of the Lord's Body; another, of a contrite heart; the third, of the mortified flesh. Therefore, a sacrifice of humility must come first in the mind, and affliction in the flesh, so that there may be devotion in the consecration and reception of the Lord's Body. Approach this supper now as a beggar, so that you may receive alms from it. Anselm urges you toward this, saying: 'Now, ascend with Him into the large, furnished upper room; and rejoice to take part in the delights of the saving supper.' Let love conquer anger, and let affection cast out fear, so that he may at least offer alms to the beggar from the crumbs of his table; or, stand at a distance, and like a pauper looking toward a rich man, so that you may receive something, stretch out your hand and reveal your hunger with tears: so says Anselm. The Last Supper was prefigured in the manna of Melchizedek. The Lord's Supper was prefigured in the manna that God gave to the children of Israel in the desert. He gave the Jews a figure of the true bread—that is, material and temporal bread—but to us he gave the truth, which is the supersubstantial and eternal bread. Manna was created in the air of the heavens, but the bread given to us, which is Christ, descended from the true heaven. The Lord's Supper was also prefigured in the paschal lamb, which God first commanded the children of Israel to eat when he decided to free them from Egyptian captivity; in the same way, Christ first instituted the Sacrament of the Eucharist when he willed to rescue us from the power of the devil. When the children of Israel ate the paschal lamb, they were girded, they held staffs in their hands, and they stood. In the same way, those receiving Communion ought to be girded through the purity of mind and body, and hold staffs through the firmness of right faith; they ought also to stand upright in the good life they've begun, and not place themselves back into the mud from which they've already risen. The lamb was eaten with wild lettuce, which is bitter; and we ought to eat the Body of the Lord with bitter contrition. Those who ate the lamb were required to have their feet shod; so those receiving Communion ought to guard their feet—that is, their affections and desires—taking care that they aren't stained by any filth. The Paschal lamb wasn't boiled in water, but roasted by fire; and whoever eats it must be set ablaze with love. Christ, the true King and Priest, gave the Eucharist under the appearance of bread and wine and instituted this Sacrament, which Melchizedek, the king and priest of the Most High God, once prefigured. For this reason, Christ is called a Priest according to the order of Melchizedek in the Psalm, because this Sacrament was prefigured in the offering of Melchizedek. Once a dispute arose among the disciples, the Lord commended humility to them. A dispute—that is, a debate—arose among the disciples as to which of them seemed to be the greatest. It should be noted that when the Apostles heard Christ preaching about his being handed over to death, they began to argue among themselves about which of them was the greatest. That is: who was more fit and suitable to go before the others in Christ's place and to hold his position. For this reason, Christ taught them that the one who was truly more humble was more fit for this. He called them back from the desire for proud domination and status by using the example of the kings of the Gentiles and, conversely, the example of earthly lords. He said to them: "The kings of the Gentiles lord it over them; for the Gentiles and earthly masters crave status, and those who have power over them are called 'benefactors' because they are offered flattering words by their subjects." And so, because the Lord didn't want his disciples to imitate them, he added, "But you must not act this way; rather, whoever is greatest among you—that is, in the excellence of his virtues—should become like the least through humility; and whoever is the leader—that is, in dignity or even in holiness—should become like a servant through a humble opinion of himself, or through the humble execution of his office, and through his service in time and place." But alas! Today, many who bear the name of Christian imitate the Gentiles, craving status and lording it over their subjects, wanting to be exalted by them with empty praise and called 'benefactors'. In the Church, in particular, there is often contention over obtaining positions of dignity—and not only among seculars, but even among religious, who fight like dogs over a bone full of meat and marrow. For this reason, some religious who contend for offices of authority seem viler than dogs, even though those offices bring nothing but misery and labor. And because he warned his disciples toward humility, dissuading them from worldly pride, he consequently does this by inviting them to his own example. For according to human judgment, the one who sits at the table is greater than the one who serves, although according to God's judgment it is often otherwise. Yet he himself, who is contrary to the world, is in their midst as one who serves, even though he is greater than them, as he had already shown in the washing of their feet; for that reason, he is to be imitated. And from this. He intends to conclude that the person fit to succeed him in governing the Church is one founded in true humility. For in order to cure pride with humility, God himself chose to descend to us and become humble, showing by his example that a person ought, by merit of imitating him, to be humbled. Hence Augustine says: "Why are you proud, O man? God became humble for your sake. Perhaps you'd be ashamed to imitate a humble man, but at least imitate a humble God."—these are the words of Augustine. You'll therefore be humbled by serving, and by joyfully taking on the most menial tasks when necessary—tasks that others disdain. Then, adding more and speaking almost like a prophet of what was soon to happen, Jesus said to them, "All of you will fall away because of me this very night." He foretold what they were about to suffer so that, once they had suffered it, they wouldn't despair of salvation, but might be set free through penance. They suffered the scandal of doubt when they saw him, as it were, powerless, bound, and led away. He says "in the night" significantly, because those who suffer scandal are held in the night and in darkness; and the Apostles themselves abandoned the Lord in his adversity. But Peter, because he was more fervent than the others, denied what Jesus had foretold by his foresight, out of love; and so, answering him, he said: "Even if all others are scandalized by you, I will never be scandalized." One who is weak in will boasts of his own resolve, but doesn't know his own strength. Hence the Gloss: "Peter, conscious of his present affection but unaware of his coming fall, does not believe he can fail in that regard." Peter was carried away by his affection and love for Christ to such an extent that he failed to see both the weakness of his own flesh and the truth of Christ's words. He isn't lying, because he believes what he promises is true and holds it in his mind; but he lies who signals something false with his voice, with the will and intention to deceive. Yet he said what was false, because the opposite happened; for it commonly happens that those who boast of their own virtue to others fall more shamefully than the rest. Jesus answered him, "Amen, I tell you, today, in this very night." "Before the rooster crows twice, you will deny me three times." As Jerome says: "Peter promised out of the ardor of his faith, and the Savior, as God, knew what was to come." "No one, therefore, can trust in themselves or in their own strength; for all constancy, all virtue, and all fortitude belong not to man, but to God." As Bede says: "He who alone knows what is in man predicts the manner, time, and number of his denial, so that no one might trust carelessly in their own state, or distrust even more carelessly regarding a fall, as if God were predicting it." As Remigius also says: "We are instructed morally that as much as we trust in the ardor of our faith, we should fear for the fragility of our flesh." Mark described this word of the Lord regarding Peter's denial more fully than the others, as has been mentioned. After Peter's first denial, the rooster crowed immediately, and he denied Him twice more before the second crowing. Thus, Peter's threefold denial began before the first crowing of the rooster and was completed before the second. The other Evangelists, however, by saying, 'Before the rooster crows, you will deny me three times,' are speaking of the start of the threefold denial—that is, when he would begin it—whereas Mark wrote about its completion. And Peter said to Him, 'Even if I must die with You, I will not deny You.' He understood, in fact, that he was predicting he would deny Him out of fear of death; and for this reason he said that, even though the danger of death was looming, he could not in any way be torn away from his faith. All the disciples spoke with the same love and fervor, showing an intrepid zeal; through the ardor of their minds, they didn't fear the threat of death. Yet they didn't persevere, because human presumption without divine protection was vanity. Hence Chrysostom says: 'From this, therefore, we learn a great lesson: that a person's desire is not enough unless he obtains divine help.' Note that there are many reasons why God allowed Peter to fall: first, so that no one might presume upon himself; second, so that everyone might trust more in Christ than in himself; third, to curb his boldness; fourth, so that others might be instructed by his example, reflecting on human frailty and the truth of God; fifth, so that Peter and other leaders might learn how they ought to sympathize with those under them; sixth, to confound the error of heretics who say that charity, once possessed, is not lost, nor can it be regained once lost—the contrary of which was made entirely clear in Peter.
A Prayer of Devotion
A concluding prayer asking for worthiness and grace through the reception of the Sacrament.
PRAYER: O loving Jesus, who, in passing from this world to the Father, gave your Body and Blood to your disciples after supper in memory of you, and left them for us to receive; and since it pleased you that, refreshed by your Body and given your Blood to drink, we might be bone of your bones and flesh of your flesh: I beg you, Lord, and I implore you by the power of this ineffable Sacrament, that you make me worthy through your grace, and that I may not be cheated of such a great redemption. Make me, by your mercy, a participant in this great mystery, so that through this participation I may deserve to obtain the forgiveness of my sins, receive the grace to grow in faith, hope, and love, and reach everlasting joys. Amen.
Read the original Latin
NiT. — Girca quartum vero meditando, obstupesce illam flarissimam dignationem, et dignatissimam caritatem, qaa nobis tradidit et reliquit semetipsum, scilicet sacratissimum Corpus et Sanguinem suum vere ia cibum et potum ; ut quod erat futu rum in proximo sacrificium Deo placens, et redemptionis nostr^ irnpretiabile pretium, esset viaticum nostrum et sustentamentum, quia hoc sacramentum quod per exceilentiam dicitur Eucharistia, id est bona ^ratia, quotidie reficit et renovat ferventia corda et devota. Volens ergo Dominus Jesus finem dare legalibus sacriticiis, et Novum incipere Testamentum, semetipsum nostrum facit sacrificium, et pust coenam legalem, mox spiritualeni coeaam Ghristianorum praeparat : ut de Lege ad Evangelium, de Veteri et transitorio Testamento ad Novum et aeternum Testamentum, de figura ad veritatem, et de carn ihbus a(i spirituaHa transeat. Ubi ait Beda : « Finitis veteris Paschae solemniis, quae in commemorationem antiquae de ^Egypto hberationis agebantur, transit ad novum, quod in suae redemptionis memoriam Ecclesiam frequentare desiderat, pro carne et sanguine agni, suae carnis et sanguinis Sacramentum in panis et vini figura substituens, Sacerdos in aeternum factus, secundum ordinem Melchisedech : r> haec Beda.
Coenantibus autem eiSj id est coenam agni typici perficientibus et consummantibus,vel postesumagni typici adhuc in coena resideatibus, antequam surgerent de coena, acoepit Jesus panem azymum, non fermentatum, et ocuUs ad Palrem elevatis, gratias egit^ pro veteribus termiaatis et pro novis inchoandis, et benedixit, dicendo illud quod sequitur, scilicet : Hoc est corpus meum; ac fregit, scilicet post verba consecratoria, deditque discipulis suis, et ait, scilicet priusquam irangeret, vel simul quando frangebat : Accipite, scilicet ex hoc, omnes, et Gomedile : Hoc est corpus meum,. . . , quod pro vobis datur. Ecclesia addidit, enim, et ideo semper est dicendum. Et similiter, accipiens calicem, nan veterem ut prius, sed novum, ac item gratias agens, benedixit, et dedit illis, dicens : Accipite et bibite ex hoc omnes : Hic est enim sanguis mnus, Novi Testamenti, qui pro multis effundetur, in remissionem peccatorum. Quibus verbis hoc sacramentum instituit, et tacite praemissum destituit. Unde creditur, cum Dominus dixit : HoG est Gorpus meum ; et : Hic est sanguis meus, mutasse panem et vinum in carnem et sauguinem, et tunc eamdem vim contulisse illis in posterum; et ideo, cum proferuntur in Ganone, ex virtute eorum fit transsubstantiatio, quia verba consecratiotis efficiunt quod figuraijt.
Si enim verbum Ghristi tantae est virtutis, quod fecit de nihilo omnem creaturam, non est mirum si unam creaturam convertat in aliam. Unde Chrysostomus ; « Sicut illa vox quae dixit ; Crescite et multiplicamini, et replete terrarriy semel quidem dicta est, sed omni tempore sentit efTectum ad generatiouem, operante natura; ita et vox ista semel quidem dicta est, sed per omnes mensas Ecclesiae , usque in hodiernum diem, et usque ad ejus adventum praestat sacrificio firmitatem : » hoec Chrysostomus. Est autem ibi altare, u\A Dominus ordinavit sacramentum Eucharistiae. Ob cujus institutionem est, quod in hac die, cum omnes Horae sint flobiios, sola Missa est solemnis, tamquam in suo natah, scihcetin die suae institutionis. Eadem quoque die Chrisma conficitur, quo frontes liniuntur, quia eadem die postes agni sanguine liniebantur. Aspicenunc bene quomodo diligenter ac fideliter, et devote Dominus praedicta fecerit, et propriis manibus illam dilectam et benedictam famiham suam communicaverit. ]Non enim est intelligendum, quod discipuh sumptum Corpus de manu Domini sibi ministrarent; sed qui consecravit, ipse et ministravit. In cujus signum omnes religiosi deberent in die Coenae recipere Corpus Chrisii, de manu prsliti sui.
Sumpsit etiam ipse sacramentum Gorporis et Sanguinis sui, non propter sui indigentiam , et ut aliquem a sacramento consequeretur effectum; sed gratia exemph, scilicet ut aliis daret mauducandi cxeinplum. Sumpsit autem modo illud sacramentah tantum, non spirituah. Per hoc autem quod Christus morti propinquus, non solum agnum typicum, sed etiam Corpus suum verum sacramentahter, cum Apostohs suis manducavit, ostonditur quod quihbet Christianus, periculo mortis imminente, debet, si potest, sacramentaiiter communicare, et si non potest, communicet saUem fide, secundum ihud verbum Auyustini : « Crede, et manducasti.
Attende etiam sacramenti dignitatem, et reverentiam, et ordinem circa ipsum, quoniam primo gritias egit : pro tanto mysterio, circa quod divina virtus operalur secrttius ; et pro tanto beneficio, ut Gorpus et Sanguinem suum det nobis : et por hoc ostcndit, quod in sumptione, et ante sumptionem hujus sacramcnti, pricexigitur dcvotio et oralio, ac meniis in Deum eh^. vatio. In hoc etiam tribuit nobis exemplum gh^rificandi Dcum in omni bona inchoatione. Unde ait Beda : « Et sicut de veteribus torminandis cgerat, sic et de novis incipiciidis gratias agit, nobis pariter exemplum tribuens, in omni botii oporis inchoatione, vel perfectione, Patrem qui in coehs est, esse glorificanilum. » Deinde, beiiedixit, dicendo verba quae sequunlur : HoG est corpus meum; hoc, scihcet quod sub specie panis vidctis, quod nunc do, et quod nunc sumitis, quod pro vobis, et vestra redemptione tradctur, ad flageUanflum et crucifigendum. Ex quo videtur quod hoc non demonstrat speciem panis simpliciter, nec Corpus Christi simphciter, scd Corpus Christi sub specie panis apparens. Unde etiam videtur quod nulla aha intelhgitur tjenedictio, quam sacrorum verborum prolatio. Transmutatio autem fit in ultimo instanti prolatae orationis.
Unde hoc demonstrat Corpus Ghristi, non pro tempore pro quo profertur, sed compkita oratione, ut cum dicitur : hoc est bonum verbum, Deum time. Et tunc fregit, ut, secundum Bedam^ ostenderet Gorporis sui fractionem, id est Passionem , non sine sua sponte et opere futuram. Frangimus et nos, in signum quia fregerit, sed nihiiominus integer post manet. Pane enim in Corpus Ghnsti transsubstantio, frangi dicitur : non quod Gorpus Christi. quod integrum sub qualibet parte manet, frangatur; sed accidentia, sub quibus Gorpus manet, franguntur. Debet autem fractio fieii in trespartes, in signum quod fractus est tripiiciter Christus, scilicet : fl. igelhs ante Passionem, clavis in Passione, iancea post Passionem; item, propter tres partes Ecclesiae : nani prima pars notat Sanctos in coehs ; secunda , . saivandos , qui sunt in poenis ; tertia tincta, vivos quos adhuc haec vita sustentat in terris.
Deinde, dedit discipulis suiSj ad usum, ut ad se species panis converterent, et ipsi in Christum converterentur. Unde Augustinus : « Dictum est a Domino : Nec tu me mutabis in te,sicutcibum carnis tuae, sed tu mutaberis in me. » Et ait : Accipite et comedite, ubi utramque hujus sacramenti innuit comestionem, sacramentalem scilicet , et spiritualem , ut accipiant mente et corpore, et comedant fide et ore, ac gustent et videant devotione, quoniam suavis est Dominus, est enim manna in sapore habens omne delectanientum, et omnis saporis suavitatem ; ac sibi incorporent recogitatione , servantes in corde pretmm redemptionis suae. Non est ergo sic intelhgendum, quod prius frangeret et daret suis discipulis, ac postea diceret verba consecrationis, sed magis e converso, quia Christus dedit Gorpus suum consecratum Apostolis, et ideo prius dixit verba consecrationis. Per Jesum, qui salus interpretatur, bonus Praelatus Christi vicarius, et de sua subditorumque salute suUicitus, intelligitur. Hic accipit panem, cum diiigenter studet Sacrae Scripturae; graiias vero agit et benedicit, quando Deo attribuit ejus diligentiam ; frangit autem et dat, devute praedicando eam. E contra de ignorante et negligente, dicitur in Threnis : Varvuli petierunt panem^ et non erat qui frangeret eis.
Et accipiens calicem, cum vino aqua mixto, Passionem suam praesignantem, gratias egit, pro redemptione humano' generi collata per illam ; nec non in adversis, et pro aJversis, quod non pro se, sed pro nobis haec tulit, monstrans in hoc ut Dominum laudemus, quando flagella videmus, et gratias agamus in omni tribulatione, quae significatur in nomine calicis. Unde Chrysostomus : « Gratias egit, docens nos qualiter oportet hoc mysterium perficere, et erudiens nos quodcumque patimurcumgratiarumactioneferre.» Unde et Beda : « Qui nihil dignum percussione exhibuit, humiliter in percussione benedicit : ut hinc videlicet ostendat quid unusquisque in flagello culpae propriae facere debeat, si ipse aequanimiter flagella culpae alienae portat ; ut hinc etiam ostendat quid in correptiune faciat subditus, si in flagello positus Patri gratias agit aequalis. » Deinde benedixit, dicens : Hic est sanguis meus, qui, scilicet sub specie vini a|)paret, Novi Testamenti, scilicetad Novi Testamenti contirmationem ; quoniam, sicut Yelus Testampntum confirmatum est m sanj? uine animalium immolatorum, ita et Novum Testamenium sanguine Christi contirmatum est, in quo apparet excellentia Novi Testamenti, respectu Veteris. Et addit : Quod pro vobis et pro multis, redimendis, et in coelestem hereditatem introducendis, effundetur in remissionem peccatorum. Dicit autem, pro multis, efficienter, sed pro omnibus, sufficienter : quia sanguis Christi pro omnibus effusus fuit, quantum ad sufficientiam, sed non fuit effusus pro omnibus, quantum ad efficientiam, quia non omnes emundat, quamvis omnes emundare sufficeret, si fide et diJectione, ac sacramentorum perceptione virtutes ejus attingerent. Deinde dedit illis, dicens : Bibite ex hoc omnes, ut sitis Passionis meae repraesentatores , id est imitamini meam Passionem,quianisi compatiamini, non conregnabitis.
Bibit autem ipse primo Sanguinem suum, inducens eos etiam ad bibendum. Et notandum, quod sicut tunc, ita et in primitiva Ecclesia homines qui missae intererant, sumebant sacramentum unitatis ; nunc autem quia non possunt omnes digne sumere, sumunt aliud saltem signum unitatis, id est osculum pacis ; quod tradens sacerdos et dicens : Accipite vinculum pacis, idem est ac si diceret : Sumite ex hoc omnes; vel, accipite, et dividite inter vos. Per calicem persecutio signatar in Sacris Scripturis : hic calix sumitur, patienter tolerando ; et datur aliis, ad si-' mile exhortando.
Advertendum autem quod istud sacramentum sub duplici specie, sciliDE IvE. cel panis et vini, est institutum, quia ordinatur ad corporis et animae salutem; vel,ad significandum perfectam animae retectionem, sicut ex cibo et potu fit perfecta corporis refectio. Separatim tamen fit Corporis et Sanguinis CDUsecratio, quia in Passione fuit sanguis separatus a corpore. Hoc autem sacramentum institutum est, quasi quoddam memoriale illus Passionis, et ideo consecratio Gorporis et Sanguinis fit sub speciebus disiinctis. Considerandum tamen est, quod sub utraque specie est totus Chnstus indivisus, scilicet : Corpus et Sanguis, ac anima et deitas; ac per hoc utrobique est unum et simplicissimum sacramentum : aliter tamen et aliter. Sub specie namque panis est tanlum Corpus, ex vi conversionis vel sacramenti; cetera autem sunt ibi ex concomitantia reali, seu naturali et inseparabili, quia Sanguis est ibi, per connexionem, et anima, per conjunctionem, et deitas, per unionem : ista enim quatuor non possuntdividi, nec ab invicem separari. Similiter sub specie vini, est tantum Sanguis, ex vi conversionis et sacramenti; cetera autem ex concomitantia sunt ibi. Et licet in primitiva Ecclcsia populus sub utraque specie communicaret, postea tamen provide ordinatum est, ut non communicaret sub specie vini, propter periculum effusionis , et quia sub specie panis qaodammodo Sanguis accipitur.
in quantum ibi continetur. Eucdaristia itaque formaliter et perfectissime est unum sacramenium, materialiter ^ero plura; quiaibi concurrunt duo, scilicet cibus et potus, et propter hoc quandoque exprimitur pluraliter,sicut in coUecta : Purificent nos, qudesumuSy Domine, sacramenta quae sumpsimus; et subditur post singulariter : Et praesta, ut hoc tui Cor•poris sacramentum, elc. Panis quippe sacramentum est Corporis, et vinum Sanguinis; aqua vero, quae apponitur, notat similitudinem : vel illius aquae quae fluxit de Christi latere, vel fidei Ecclesiae, ut neque Christus sine Ecclesia, neque Ecclesia sine Christo sit, sed ejus carni et animae uniatur et conformetur. Et ideo vinum aquae mixtum in Missa offertur, utostendatur quia caput et membra, id est Christus et Ecclesia, unum corpus sunt.
Sunt autem tria in sacramento isto consideranda : unum, quod tantum est sacramentum, scilicet species visibilis paiiiset vini; secundum, quodest sacramentum etres, sciiicet caro Christi propria ejusque sanguis; tertium, quod est res ct non sacramentum, scilicetmyslica Christi caro, id est. Ecclesiae unitas. Dies ergo signiticata et conlenta in hoc sacramento est verum CorpusChristi,quodtraxitdeVirgine; res non contenta, sed tantum significata, est corpus Christi mysticum, quod conjungitur capiti per caritatem. De hoc corpore Christi mystico, scilicet unitate Ecclesiae, dictuni est supra de verbis Domini, pro quibus quidam retro abierunt. Est etiam corpus Dominicum sacramentum incarnatae divinitatis. Unde Augustinus : <( Illud corpus visibile et palpabile, sacramentum est invisibilis formae, id est panisccelestis, quo vivunt Angeli. Cumenimnihil gessit in corpore anima Christi, nisi quantum Verbum cui unitaest inspirabat, quis non judicet Corpus esse sacramentum inhabitantisdivinitatis? » Et iterum : « Christi visibilis forma, nobis modo inyisibilis, res est visibilis sacramenti altaris ; et invisibilis forma coelestis panis, quo vivunt Aniieli, res est visibilis etpalpabilis formaeChristi.
Estita Christus et sacramentum, et res sacramenti : » haec Augustinus. 7 — Multa mirabilia sunt in hoc sacrameiito. Primum, quodibi est corpus Christi in tanta quantitate, sicut fuit in cruce, et sicut jam est in coelo ; ncc tamenexcedit illiusparvaeformae terminos, vel quantitatem, unde mirum est quomodo sub tam modica specie tantus homo lateat. — Secundum est, quod ibi sunt accidentia sine subjecto, quia enimin Deum non cadit accidens, ideo accidentia quae priuserantinsubjecto, scilicet inpane, postea suntsine subjecto. — Ter1 tium est, quod paais ita convertitur in Corpus Christi, quod tamen non est materia Gorporis, nec etiam animae. — Quartum est, quod Corpus non augetur ex multarum hostiarum consecratioae, et e converso non minuitur ex earum sumptione. — Quintum est, quod idem Gorpus simul in pluribus locis, id est sub omnibus hostiis consecratis est. Deo enim convenit esse ubique simpliciter et proprie ; creaturae vero in loco uno tantum esse; Corpus voro Christi medio modo habet se : cum enim sit creatura, non debet conequari Creatori in hoc, quod sit ubique ; cum vero sit unitum divinitati, debet in hoc alia corpora excellere, ut siinul et semel possit in pluribus locis esse, sub isto videUcet sacramento.
~ Sextum est, quod cum dividitur hostia, non dividitur Christi Gorpus, sed sub qualibet parte totus est Christus, unde haec fractura in furma est [)anis, non in Christi corpore, quia totus Christus indivisus sumitur, sub quahbet parte ; sicut iategro speculo tota et unica forma relucet in tota, et in fracto speculo fit unius etejusdem formae numero. et totius integrae lorniae ad quamlibet specuh fracturam reflexio. — Septimum est, quod quando teneturhostiain manibus, et videtur oculis, Corpus Christi, nec tangilur manibus, nec videtur oculis ; sed hoc totum tantummodo circa species agitur, sicut et quando dividitur. — Octavum est, quod cum non sit \bi panis vel vinum, tamen accidentia eumdemhabenteffectuni,quemprius, ut satiare, inebriare, et hujuscemodi. — Nonum est, quod statim cum desinunt iliae species, tunc etiam ibi desinunt esse Corpus Christi etSanguis. Ubi ait Hugo : « Quamdiu sensus corporalis afQcitur, corporahs praesentia non aufertur ; sed deinceps Gtiristus transit de ore ad cor, et manet virtus ac praesentia spirituahs tantum. » Et licet post sumptionem desinat ibi tsse Corpus et Sanguis Cbristi, cavere tamen debet communicans ne post communionem spuat, maxime ante comeslionem, in loco immundo, vel ubi possit sputum pedibus conculcari, et hoc propter periculum, et ob reverentiam tant. Sacramenti.
Tandcm quoque Dominus in amoris recordationem subjunxit: Hoc, scihcet sacramentum, facite, id est conficite vei celebrate, accipite et date, in meam^ id est in Passionis meae, commemorationem , quia Eucharistiae consecratio est quaedam Dominicae Passionis rememoratio. ; quod exponit Apostolus, dicens : QuotiesGumque enim manducabitis panem hunc, et calicem bibetis, mortem Domini annuntiabitis, donec veniaty scihcet ipse Dominus ad judicium. Pascha enim le^^ale fuit in praefiguratione Paschae futuri, scd Evangelicum tit in commemoratione praeteriti, scilicet Passionis Ghristi. In memoriam ergo illius beneficii inexpressibilis Christusinstituit sacramentum altaris. Dicens itaque : Hoc facite in meam commemorationem , ordinavit Apostolos in sacerdotes , et dedit eis potestatem conficiendi sacramentum CorporisetSanguinissui. Hocigiturcoht Ecclesia, passumque Christum retractat, cumillud Corpus Dominiconsecrat ; et sacerdos, cum levat Corpus Damini, repraesentat quod Christus in cruce sit levatus. lllud enim corpus est quod etipsesacravit, quod crucifixum est et mori sustinuit. Hoc est iliud memoriale, quod animam g^ratam, cum ipsumsuscipit manducando et bibendo, vel etiam hdeliter meditando.
debet totam ignire et inebriare,et in ipsum Dominum prae amoris et devotionis vehementia totaliter transformare. Nihilenim majus, carius, duicius, vel utilius nobis rehnquere potuit quam seipsum. Ipse namque quem in sacramento altaris, hodie per eum instituto sumimus : ille idem est qui de Virgine incarnatus et natus ubera ejus suxit, qui prq te crucifixus mortem sustinuit, et qui resurgens et ascendens sedet a dextris Dei ; ipse est qui creavit coelum et terram, et qui gubernat et moderat universa; ipse est a quo dependet sahis tua, in cujus voluntate et potestate est tibi dare paradisi gloriam ; ipse in tali hostia modica sic oblatus, tibiqueexhibitus,ipseDominusJesus, de quo loqiiimur, Filius est Dei vivi. Unde exceiienter Eucliaristia, id est bona (/^-aimdicitur^quiain hoc «^acramcnto non tantum modo augmentnm est virtutis et gratiae, sed ipse totus sumitur, qui est fons et origo toiius gratia). Undc Hieronymus ; « Hanc ultimam memoriam nobis reUquit, quemadmodiim si quis percgre proficiscens aliquod pignus ei quem diligit relinquit, ut quotiescumque illud viderit, possit et ejus beneficia et amicitias memorari. Quem si iile perfecte dilexerit, sine ingenti illud desiderio, vel fletu non potest videre. Ideo hoc Saivator tradidit sacramentum, ut per hoc semper commemoremur, quia pro nobis mortuus est. Nam etideo cum accipimus, a sacerdotibus commonemur, quia Corpus et Sanguis est Christi, ut non simus ingrati tanti ejus beneficii : » hsec Hieronymus.
Institutum estigitur hoc sacramentum altaris : primo, in recordationem Dominicae Passionis et liberationis ; secundo, in signumpraecipuae dilectionis et imitationis ; tertio, in robur confirmationis, contra lapsus humanae infirmitatis ; qnarto, in purgationem spiritus hominis et nutrimentum vitae spiritualis ; quinto, in viaticum praesentis peregrinationis ; sexto, in pignus et arrham habendae hereditatis; septimo, in remedium satislactionis pro peccatis. Unde Sauguine Christi cor[)US et animam Hnimus, quia sanguis agni super utrumque postem domu>, liberavit Hebraeos ab Ang. ;lo exterminatnre. 9 Pr^paratio ad sanctam communioNEM. ~ In hoc autem sacramento duo requiruntur ex parte recipientis, scilicet : desiderium conjunctionis ad Christum, quod amor tacit ; et reverentia sacramenti, quae ad donum timoris pertinet. Primum, ad quotidianam hujus sacramenti frequentationem invitat,sed secnndumretrahit. Unde,sialiquis experimentaliter cognosceret , ex quotidiana sumptione fervorem amoris augeri et reverentiam non minui, talis deberet qiiotidie communicare ; si autem sentiret per quotidianam frequentationemreverentiam minui, et fervorem non multum augeri, talis deberet inlerdum abstinere, ut cum majori reverentia et devotione postinodum accederet. Unde, quantum ad hoc, unusquisque est suo judicio relinquendus.
iMo(lus:autem illud sumendi tripliciter dividitur : comestio enim alia fit ore, et est sacramentalis ; alia fit corde, et est realis ; alia fit ore et corde : in altero sacramcntum, in altero res sacramenti. Sola comestio sacramentalis tantum malorum est, qui, etsi sub visibili specie elementorum Corpus Christi accipiant, tamen quia nec vere credunt, nec diligunt, pani coelesti couniri non possuiit. Sola comestio realis, tantum bonorum est, qui, etsi sub visibili sacramento carnem Christi non sumant, tamentide et dilectione panem coelestemmanducant, et ei couniuntur. \}n. \\Q Augustinus : « Quid paras dentes et ventrem ? Crede, et manducasti. » Realis vero et sacramentalis comestio junguntur, cum accipientes in pane quud pependit in ligno,accipientesin calice quod manavitde latere, pertingunt niente usque ad esum panis vitae. Oris, inquam, perceptio et incorporatio, sacramentum est comestionis cordis, qua maiiducamus cum Domino Corpus suum,et bibimus cum eo Sanguinem suum, hoc est per efficaciam Corporis sui et Sanguinis sui manemus in eo, et ipse in nobis.
Itaque alii accipiunt Corpus Domini ad mortein, quia non attingunt panem vitae; alii accipiuiit advitam, qnia aduniuQtur cum Verbo. Unde Chrysostomus : « Credimus itaque quoniam et nunc j illa coena est, in qua et ipse recubuit, nihil enim illa ab hac differt. Neque enim hanc quidem homo operatur, illam autem ipse; sed hanc et illam ipse. Cum ergo sacerdotem dantem tibi vidcris, non sacerdotem aestima esse qui hoc facit ; sed manum Christi esse quae extenditur. Sicut igitur cumbaptizaris, nonipse sacerdosbaptizat,_sed Dcus est qui detinet tuum caput invisibili virtute; ita et nunc. Nullus itaque Judas adsit, nuUus avarus, nullus inhumanus accedat, nullus crudelis et immisericors, nullu» universaliter immundus ; si quis non est discipulus, discedat. Non recipit eos, qui non sunt tales haec mensa: Cum discipulis enim meis, ait, facio Pascha. Haec est illa mensa, et nihil minus illa habet ; hoc ilhid est coenaculum ubilunc luerunt, hinc ad montem Olivarum exierunt.
Exeamus et nos in manus pauperum, haec enim regio mon? est OHvarum : ohvae enim sunt plantatae in domo Domini, iri est pauperum mullitudo stillat oleum, quod hic est utile nobis. Ita enim et Deum propitium habebimiis, etmultam assumemus mercedem : » haec Chrysostomus. Si quem, secundum Bedam, movet, cum coenatus Salvator Apostolis suum Corpus, ac Sanguinem tradidit, quare nosjejunieadem sacramentapercipiamus : audiat,quia tunc necesse erat typicum Pascha prius consummari, et sic ad verum Pascha transire, ac veri Paschae sacramentasubstitui; nuncautem inhonorem et pro reverentia tanti sacramenti placuisse magistris Ecclesiae primo nos Duminicae Passionis participatione muniri, et spirituaiibusepulis satiari, deinde terrenis dapibus corpus refici. Sunt autem tria sacrificii genera: unum, Dominici corporis; alterum, contriticordis; tertium, mortificatae carnis. Oportet ergo sacrificium humihtatis, praecedere in mente, afflietionisin carne, ut devotio habeatur in Dominici corporis consecrationeet receptione. Appropinqua nunc, et tu, ad hanc coenam mendicans, ut eleemosynam inde accipias. Ad quod te hortatur Anselmus^ dicens : « Jam nunc ascende cum eo in coenaculum stratum, grande; et salutaris coena3 interesse deiiciis gratulare.
Vincat iracundiam amor, timorem excludat afTectus, ut saltem de micis mensoe illius eleemosynam prsebeat mendicanti ; vel, a longe sta, et quasi pauperattendens in divitcm,ut aliquid accipias , extende mauum tuam, famemque lacrymis prode : » haec Anselmus. lo Ultima ccena pr^figurata in manNA MeLCHISEDECH. — Coena Domini oUm in manna praefigurata luit, quod Deus filiis Israel ia deserto dedit. Dedit Judaeis figuram veri panis, scilicet panem materialem et temporalem ; nobis autem veritatem, scilicet panem supersubstantialcm et aeternalem. Manna creatum fuitaDeoincoeluaereo,sedpanisnobis datus, scihcet Chrislus, descendit de coelo vero — Goena Dommi etiam praefigurata fuit in agno paschah, quem Deus primo praecepit filiislsrael manducare, quando decrevit eos de captivitate yE^yptiaca Hbrrare : ita Christus sacramentum Eucharistiae tunc primum instituit, quando nos a diaboHca potestate eripere voluit. Quando fiUi Israel agnum Paschalem manducabant, succincti erant, baculos in manibus tenebant, et stabant ; ita communicantes debent esse succincti per mentis et corporis castilatem, et tenere baculos, per rectae fidei firmitatem, debent etiam erecti stare in bona vita, quem inchoaverunt, et non se iterum reponere in lutum, de quo jam surrexerunt. Agnus comedebaturcum lactucis agrestibus, quae sunt amarae ; et nos debemus Corpus Domini manducare cum amara contritione. Qui comedebant agnum, tenebantur pedes suos calceare ; sic communicantes debent pedes suos, id est afiectus et desideria, custodire, cavend ) ne aliqua maculentur sorde.
Agnus Paschalis non fuit coctus aqua, sed assatus igne; et manducans debet es-e ignitus caritate. — Christus Rex et Sacerdos verus Eucharistiam sub specie panis et vini dedit, et hoc sacramentum instituit, quodolim Melchisedech rex etsacerdos Dei altissimi figuravit ; quapropter Christus, Sacerdos, secundum ordinem Melchisedec/iappellaturin Psalmo, quiahoc sacramentum in oblatione Melchisedech praefigurabalur. 1 1 Facta contentione inter discipulos, dominus eis humilitatem commenDAT. -- Facta est autem et contentio, id est disquisitio, inter eos scilicet discipulos, quis eorum videretur esse major. Ubi sciendum, quod cum Apostoli audierunt Chrfstum praedicantem traditionem sui ad mortem, coeperunt quaerere inter se, quis eorum J)E Ctl AHISTI. t:. esset major, id est aptior et conveuientior ad praecedendum alios loco Christi, ei ad tenenduni ejus locum. Et ideo Christus de hoc eos docuit, videlicet quod ille esset ad hoc aptior, qui esset vere humilior, revocando eos ab affectu superbae dominaliunis et primatus, exemplo regum Gentium, et per contrarium, dominorum terrenorum.
Dixit autem eis : Reges Gentium dominatur eorum, gentiles enim et terreni domini appetunt primatum ; et qui potestatem habent super eos^ benefici vocantur : quia blandi sermones a subditis eis offeruntur. Unde, hos Dominusnolens discipulos suos imitari, subjungit : Vos autem non sic facere debetis ; sed qui major est in vobis, scilicet per virtutum excellentiam, fiat sicut minor^ per humilitatem; et qui praecessor est, scilicet dignitate, vel etiam sanctitate, fiat sicut ministrator^ humili sui reputatione, vel humili officii exsecutione, et exhibitione pro loco et tempore. Sed heu! hodie multi habentes nomen Christianorum, Gentiles imitantur, appetentes primatum habere, et subjectis dominari; seque ab eis supervacuis laudibus extolli, et benefici vocari. Specialiter autem in Ecclesia fit frequenter contentio pro dignitatibus obtinendis, et non solum inter seculares, sed etiam inter religiosos, sicut canes contendunt ad obtinendum os carnibus plenum et medullis : propter quod viliores canibus videntur quidam religiosi, qui contendunt pro officiis praesidendi, cum tamen nihil habeant annexum, nisi miseriarn et laborem. Et, quia monuit discipulos ad humiJitatem , superbiam seculanum dissuadendo, consequenter facit hoc, eos ad sui exemplum invitando. Nam,secundum judicium humanum, major est qui recumbit quam qui ministrat, licet secundum judicium Dei saepe sit aliter; ipse autem qui contrarius est mundo, in medio eorum est, sicut qui ministrat, quamvis major sit eis, ut etiam jam in lutione pedum ipsorum ostenderat, et ideo est imiiandus. Et ex hoc.
intendit concludere, quod ille est aptus ad succedendum sibi in regimine Ecclesiae, qui est fundatus in vera humiJitate. Utenim humilitate superbiam curaret, ipse Deus ad nos descendere et humilis fieri voluit, ostendens exemplo quod merito eum imiiando humiiiari debeat et homo. Unde ait Augustinus : « Quid suporbis. homo ? Deus propter te humilis factus est. Puderet te fortasse imitari humilem hominem, saltem imitari humilem Deum : » haec Augustinus. Jtiumilieris ergo ministrando, et abjectiora ministeria, et quae alii dedignantur, laetanter, cum opus est, suscipiendo.
Tunc subjungens, et quae mox tieri debebant quasi prophetizans, dicit illis Jesus : Omnes vos scandalum patiemini in me, in ista nocte. Praedicit quod passuri sunt, ut cum passi fuerintne desperent salutem, sed agentes p(jenitentiam liberentur. Scandalum enim dubitationis passi sunt, dum quasi impoteutemteneri, ligari, et duci viderent. Et signanter dicit, in nocte, quia, qui scandalum patiuntur, in nocte et in tenebris su^tinent ; et ipsi Apostoli in adversitate Dominum reliquerunt. Petrus autem^ quia ceteris ferventior erat, quod Jesus praedixit praevidendo, ipse denegat amando, et ideo respondens, ait illi : Etsi omnes alii scandalizati fuerint in te, ego numquam scandalizabor. Infirmus voluntate jactat suam voluntatem; sed non vires cognoscit. Unde Glossa : « Conscius Petrus praesentis affectus, sed nescius luturi casus,non credit se ab eo posse deficere. » In tantum Petrus affectu et caritate Christi efferebatur, ut et imbecillitatem carnis suas, et fidem verborum Christi non contueretur.
Sed non mentitur, quia credit verum esse quod promittit, et sic in mente habet ; mentitur autem qui faJsum voce signat, cum voiuntate et intentione falJendi. Dixit tamen falsum, quia acciditcontrarium; communiterenim accidit quod iJIi qui aJiis in virtute se praeterunt, turpius aliis cadunt. Respondens autem ait illi Jesus : Amen dico tibiy quia tu hodie^ in nocte hac. priusquam gallus vocem bis dederit, ter esmenegaturus. Uhi Hieronymus : « Petrus de ardore fidei promiltebat, et Salvator, quasi Deus, futura noverat. » Nemo ergo iii se, nemo in Tiribus suis confidere potest ; quia omnis constantia, omnis virtus et fortitudo, non hominis, sed Dei est. Unde Beda : « Qui solus novit quid sit in homine, ne quis fideliiim suo vel de statu incaute confidat, vel de casu incautius Jiffidat, quasi Deus modum, tempus, ac numcrum negationis ejus praedicit. » Unde et Remigius : « Moraliter instruimur, ut quantum confidimus de ardore fid<'i, tantum timeamus de carnis fragiiitate.
» Istud verbum Domini, de negatione Petri, Marcus ut praemissum est plenius ceteris expressit. Post primam enim negationem Petri statim galhis cantavit, et antesecundum galh cantum bis iterum negavit ; et ita trina negatio Petri ante primum galli cantum est inchoata, et ante secundum completa. Alii vero Evangelistae, dicentes : antequam gallus cantet, ter me negahis, de inceptione trinae negationis agunt, id est trinam negationem iuchoabis ; sed Marcus de completiune ejus scripsit. Et ait illi Petrus : Etiamsi oportuerit me mori tecum, non te negabo. Intellexit enim quod timore mortis praediceret eum esse negaturum; et ob hoc dicebat quod Jicet periculum mortis immineret, nullo tamen modo ab ejus fide divelli posset. Similiter, id est, eodem amore et fervore, et omnes discipuli dixerunt, ac fervorem intrepidum ostenderunt, et per ardorem mentis damnum mortis non timuerunt ; sed non perseveraverunt, quia vana fuit praesumptio humana sine protectione divina. Unde Chrysostomus : « Hinc ergo magnum discimus dogma, quod non sufficit desiderium hominis, nisi divino aliquis potiatur auxilio. » Et nota, quod midtiplex est ratio quod Deus permisit Petrum cadere : prima, ut nullus de se praesamat ; secunda, ut plus Ghristo, quam sibi quisque credat; tertia, ut comprimeret ejus audaciam; quarta, ut alii exemplo ejus instruerentur, humanam fragihtatem excogitantes et Dei veritatem ; quinta, ut Petrus ahique praelati discerent, qualiter subditis compati deberent; sexta, ut error haereticorum confunderetur, dicentium quod caritas semel habita non amittitur, niec amissa iterum haberi potest, cujus contrarium omniao in Petro patuit.
ORATIO 0 pie jesu, qui transiens de hocmundo ad Patrem, postquam coenasti, Corpus tuum et Sanguinem discipulis ob tui memoriam dedisti, et nobis sumendum reliquisti ; placuitque tibi, ut tuo refecti Corpore, et potati Sanguine, essemus os de ossibus tuis, et caro de carne tua ; pelo ego, Domine, et obsecro per virlutem hujus ineffabilis sacramenti, ut me dignum facias gralia tua, et tanta redemptione non frauder ; et fac me tanti mvsterii tua miseratione participem, ut per participationem veniammerear peccatorum optatam, et gratiam proficiendi in fide, spe, et caritate percipiam, et ad gaudia sempiternapertingam. Amen,
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