GAUDENTIUS OF BRESCIA, L. C.

Speaking of the paschal lamb among the Jews, and the manner in which it was distributed, he says: "But now, when the figure has ceased, the one that died for all, immolated in the mystery of bread and wine, gives life through all the churches, and, being consecrated, sanctifies those that consecrate. This is the flesh of the lamb; this is his blood: for the bread that came down from heaven said: The bread, which I shall give you, is my flesh for the life of the world. His blood is rightly expressed by the species of wine, because when he says in the gospel, I am the true vine, he sufficiently declares all wine, which is offered in the figure of his passion, to be his blood.(u) And he who is the creator and lord of all natures, who produces bread from the earth; of the bread makes his own proper body, (for he is able, and he promised to do it ;) and who of water made wine, and of wine his blood.(*) O the depth of the riches of the know ledge and wisdom of God! (Rom. xi. 33.) It is the pasch,

(s) He was ordained bishop of Brescia, in Italy, by S. Ambrose, towards the close of the fourth century; but the time of his death is not known. His works are comprised in nineteen discourses or sermons, written in a plain and easy style, from the second of which the above extract is taken.

(t) Consecrantes sanctificat consecratus. Hæc agni caro; hic sanguis est.

(") Sanguinem suum esse omne vinum quod in figura passionis ejus offertur.

(*) De pane rursus (quia et potest et promisit) efficit proprium corpus; et de vino sanguinem suum.

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he says, that is the passover of the Lord; think not that earthly which is made heavenly by him, who passes into it, and has made it his body and blood. Believe what

is announced to thee; because what thou receivest, is the body of that celestial bread, and the blood of that sacred vine; for when he delivered consecrated bread and wine to his disciples, thus he said: This is my body; this is my blood. Let us believe him whose faith we profess, for truth cannot lie."-Let us not break his solid and firm bone: This is my body; this is my blood. Now what remains in the sense of any one, which he does not conceive by this exposition, let it be consumed by the ardour of his faith." Tract. 11. in Exod. Bibl. PP. T. v. p. 946, 947. Edit. Lugduni, 1677.

S. JOHN CHRYSOSTOM, G. C.

"Elias left his garment to his disciple; but the Son of God left us his own flesh.(e) The prophet in

(y) Ne terrenum putes, quod cæleste effectum est per eum, qui transit in illud, et fecit illud suum corpus et sanguinem.

(*) Quod accipis, corpus est illius panis cælestis, et sanguis est illius sacræ vitis.

(a) Credamus, quæso, cui credidimus. Nescit mendacium veritas.

(b) St. John Chrysostom, was bishop of Constantinople, and received the appellation of Chrysostom, (the golden-mouthed) on account of his transcendant eloquence. His works are numerous; indeed, there is scarcely any subject, connected with religion that he has not illustrated. His Expositions of Scripture are particularly valuable. He died in the beginning of the fifth century, about the year 407. The edition of his works quoted is that of Paris, 1636.

deed threw off his covering; but Christ ascending, took with him his body, and left it also for us.(d) Let us not therefore repine nor fear any difficulties; for he who refused not to shed his blood for all, and communicated to us his body and blood, what will he not do for our salvation?" Homil. ii. ad Pop. Antioch. T. 1. p. 37.-" Let us then touch the hem of his garment; rather let us, if we be so disposed, possess him entire. For his body now lies before us, not to be touched only, but to be eaten and to satiate us. And if they who touched his garment drew so much virtue from it; how much more shall we draw, who possess him whole?-Believe, therefore, that the supper at which he sat, is now celebrated; for there is no difference between the two. This is not performed by a man, and that by Christ; both are by him. When, therefore, thou seest the priest presenting the body to thee, think not that it his hand, but the hand of Christ that is stretched out towards thee."") Homil. li. in cap. xiv. Matt. T. vii. p. 553, 554.-" Let us believe God in every thing, and not gainsay him, although what is said may seem contrary to our reason and our sight. Let his word overpower both." Thus let us do in mysteries; not looking only on the things that lie before us, but holding fast his words; for his word cannot deceive; but our sense is very easily deceived.(*) That never failed;

(α) και ήμιν κατελιπε.

(ε) ώστε και φαγηναι και ἐμφορηθηναι.

(5) δι όλον αυτον κατέχοντες.

(β) ουδεν γαρ

ἐκεινο τότε διενηνοχεν--άλλα και τοτο κακείνο αυτος.

(*) άλλα τμν το Κριστε χειρα ειναι την έκτεινομενην.

(1) ἀλλ' ἐστω και λογισμου και όψεως κυριώτερος αυτου ὁ λόγος. (Α) ό μεν γαρ λογος αυτου ἀπαραλογιστος, ή δε ἀισθησις ήμων εὐεξαπατητος.

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this, often. Since then his word says, This is my body; let us assent, and believe, and view it with the eyes of our understanding. Christ left to us nothing sensible (no object of the senses); but things intellectual under sensible forms." Thus the blessing of baptism is given by water, which is corporeal; but what is done by it, namely the regeneration and renovation, is incorporeal or intellectual. If you were incorporeal, he would have bequeathed to you gifts purely incorporeal; but as your soul is united to a body, those gifts are to be comprehended under corporeal signs." Homil. lxxxiii. in Matt. T. 7. p. 868.— "How many persons are heard to say: I would willingly behold his figure, his shape, his attire! But thou seest him, thou touchest him, thou receivest him into thy breast.(m) Yet thou desirest to see his garments. He gives himself to thee not to be looked on only, but to be touched, to be eaten, to be admitted into thy breast." Ibid." These are not the works of human power. He who in that supper made these things himself, now also does them for you. We hold the order of ministers; but the sanctifier and changer of them is himself.") Ibid. p. 870. -"Who will give us of his flesh. that we may be filled? (Job xxxi. 31.) This Christ has done ;-not only allowing himself to be seen, but to be touched too; and to be eaten, and teeth to pierce his flesh; and all to be filled with the love of him.-Parents often give their children to be nourished by others: Not so I, says Christ; but I nourish

(*) οὐδὲν ἀισθητον, ἀλλ ̓ ἀισθητοις μεν πραγμασι, παντα δε νοητα. (m) ίδου, άντου όρας, αυτον άπτῃ, ἀντον έσθιεις.

(n) ὁ δὲ ἁγιάζων άντα, και μετασκευάζων, αυτος.

(ω) άλλα ἅψασθαι και φαγειν και έπηξαι τως όδοντας τη σαρκι.

you with my flesh, P) and I place myself before you.-I was willing to become your brother; for the sake of you I took flesh and blood, and again I deliver to you that flesh and blood by which I become so related." Homil. xlv. in Ioan. T. viii. p. 292.-"What sayest thou, O blessed Paul? Willing to impress awe on the hearer, and making mention of the tremendous mysteries, thou callest them the cup of benediction, (1 Cor. x. 16.) that terrible and tremendous cup.-That which is in the cup, is that which flowed from his side, and we partake of it. -It is not of the altar, but of Christ himself that we partake. Let us, therefore, approach to him with all reverence and purity; and when thou beholdest the body lying before thee, say to thyself: By this body I am no longer earth and ashes-this is that very body which bled, which was pierced by the lance." Homil. xxiv. in Ep. ad Cor. T. x. p. 255, 257, 260.-" He that was present at the last supper, is the same that is now present and consecrates our feast. For it is not man who makes the things lying on the altar become the body and blood of Christ, but that Christ who was crucified for us. The words are pronounced by the priest; but it is the power and grace of God that consecrate them. He said, This is my body: these words make the change.” Homil. de

(Ρ) ταις σαρξι τρεφων ταις ἐμαις.

(9) παλιν αυτην υμιν την σαρκα και το ἅιμα, δι' ὧν συγγενης ἐγενόμην, ἐκδιδωμι.

(*) τουτο το εν ποτηρίῳ ὀν, έκεινο ἐστι το άπο της πλευρας ῥευσαν. (ε) τετο έκεινο το σωμα ἐστι, το ᾑμαγμενον, το λογχῃ πληγεν. (t) σχημα πληρων ἑστήκεν ὁ ἱερευς, τα ρηματα φθεγγομενος ἐκεινα· ή δε δύναμις, και ἡ χαρις τε θεω ἐστι. Τάτο μου ἐστι το σομα, φησι· τέτο το ρημα μεταρρυθμίζει τα προκείμενα.