nal life, of which it is written: " The grace of God is life ever lasting:" [1] it also contains Christ our Lord, the true grace, and the source of all heavenly gifts. The other translation is no less appropriate, for when we offer this most spotless victim, we render to God a homage of infinite value, in return for all the benefits which we have received from his bounty, particularly for the inestimable treasure of grace bestowed on us in this Sacrament. The word " thanksgiving," also accords with the conduct of our Lord, when instituting this mystery: "Taking bread, he brake it, and gave thanks" [2] David too, contemplating the grandeur of this mystery, says, " He hath made a remembrance of his wonderful works, being a merciful and gracious Lord: he hath given food to them that fear him;" [3] but he had premised these words of thanksgiving: " His work is praise and magnificence." [4]
It is also frequently called "The Sacrifice," of which we shall treat more at large in the subsequent part of this exposition. It is also called " Communion," a word borrowed from the Apostle, when he says: " The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the participation of the body of the Lord?" [5] " This Sacrament," to use the words of Damascene, " unites us to Christ, and renders us partakers of his flesh, and of his divinity, reconciles us to each other in the same Christ, and consolidates us as it were into one body." [6] Hence it is also called the Sacrament of peace and charity; giving us to understand how unworthy the name of Christians are they who indulge in enmity; and that hatred, discord, and strife are to be banished the society of the faithful, as their worst enemies; an obligation which becomes still more imperative when we reflect that in the daily oblation of the sacred mysteries, we profess to study with watchful solicitude, to preserve peace and charity inviolate. Sacred writers also frequently call it " The Viaticum," as well because it is the spiritual food by which we are supported during our mortal pilgrimage: as also, because it prepares for us a passage to eternal happiness and everlasting glory. Hence, in accordance with the ancient practice of the Church, none of the faithful are suffered to depart this life without being previously fortified with this living bread from heaven. The name of "The Supper," has also been sometimes given to this Sacrament by the most ancient Fathers, in imitation of the Apostle, [7] because it was instituted
- ↑ Rom. vi. 23.
- ↑ Mark xxvi. 26. xiv. 22. Luke xxii. 19. 1 Cor. xi 24.
- ↑ Psalm ex. 4, 5.
- ↑ Psalm ex. 3. Chrysost. horn. 24 in 1 ad Cor. ad heec verba, Calix benedictionis. Cypr. lib. de lapsis. Ambr. lib. 5. de Sacr. c. 3. D. Th. p. 3, q. 73, a. 4.
- ↑ 1 Cor. x. 16.
- ↑ Damasc. lib. 4. de fid. orthod. c. 4. Vid. Iren. lib. 5, c. 7, Chrys. horn. 44 et 45 in Joan. Cyrill. in lib. 7. in Joan. c. 13. Cyrill. Hier. Catech. 4, Aug. Tract. 26, in Joan. Trid. se.5S. 13. de Euchar. in proef Concil. Nicoen. 21, Cart 4, c. 77 er 26, q 6, passim.
- ↑ 1 Cor. xi. 20.
