could give a literal interpretation to words which Christ seems to have used as figuratively as when He said, "I am the vine, ye are the branches." A marvel indeed, when we think that Paschasius and all of his generation, as well as those who went before, had abandoned themselves to the most wonderful and far-fetched allegorical interpretations of every historical and literal statement in the Scriptures. And this same Paschasius, and all the rest too, do not hesitate to interpret and explain by allegory the significance of every accompanying act and circumstance of the mass. This might seem the climax of the marvel, but it is a step toward explaining it. For the literal interpretation of the phrases which Paschasius quotes was followed for the sake of the more absolute miracle, the deeper mystery, the fuller florescence of encompassing allegorical meaning. Only thus could be brought about the transformation of the palpable symbol into the miraculous reality; and only then could that bread and wine be what Cyril of Alexandria and others, five hundred years before Paschasius, had called it: "the drug of immortality." Only through the miraculous and real identity of the elements of the Eucharist with the body and blood of Christ could they save the souls of the partakers.
In partial disagreement with these hard and fast conclusions, Ratramnus, also of Corbie,[1] and others might still try to veil the matter, with utterances capable of more equivocal meaning; might try to make it all more dim, and therefore more possibly reasonable. That was not what the Carolingian time, or the centuries to come, wanted; but rather the definite tangible statement, which they could grasp as readily as they could see and touch the elements before their eyes. In disenveloping the question and conclusion from every wavering consideration and veiling ambiguity, the Carolingian period was creative in this Paschal controversy. New propositions were not devised; but the old, such of them as fitted, were put together and given the unity and force of a projectile.
It was the same and yet different with the Predestination strife. Gottschalk, who raised the storm, stated doctrines of
- ↑ Ratramnus, De corpore, etc. (Migne 121, col. 125-170).
