IRENAUS. Ως γαρ απο γης αρτος προσλαμβόμενος την εκκλησιν του Θεού, ουκέτι κοινος αρτος εστιν, αλλ' ευχαριστια, εκ δυο πραγ μάτων συνεστηκυία, επιγείου και ουρανίου. Ουτως και τα σωματα ημων μεταλαμβάνοντα της ευχαριστίας, μηκετι ειναι φθαρτα, την ελπίδα της εις αιωνας αναστάσεως εχοντα. (Iren. lib. iv. contra hær. c. 18. p. 251. Bened. edition. Parisiis, 1710.) For as the bread, which is from the earth, when it has received the Divine invocation, is no longer common bread, but the eucharist, consisting of two things, one earthly, and one heavenly. So also our bodies, when they have received the eucharist, are no longer corruptible, having the hope of eternal life. The above passage is also quoted by Bellarmine and other Romanists. GREGORY NYSSEN, made a bishop An. Chr. 371. As there are two or three passages in his works, which the Romanists may quote as favouring transubstantiation, it may be well to shew that, according to Gregory, Christ is bread, milk, and herbs, as well as flesh, to believers. This wonderful bread, therefore, which is produced without agricultural labour is the word, which changes its virtue through the variety of its quality according to the fitness of those who eat it. For he knew how to be not only bread, but also milk, and flesh, and herbs, and whatsoever is fitting or desirable to those who offer themselves; as Paul the divine Apostle teaches, who sets before us this his table, and who makes the word a more solid and fleshy meat to perfect, and herbs to the weak, and milk to infants. the more GREGORY NAZIANZEN, born An. Chr. 318. Dupin. The eucharist is a type. Η δε την τραπεζαν ταυτην, η κοινῇ προσιμεν, και τους τυπους της εμης σωτηρίας, ους από του αυτού τελω στοματος, αφ' ου ταυτα προς σε πρεσβεύω, την ιεραν και ανω φερουσαν ημας μυσταγωγίαν. * (Orat. 17. p. 325. Bened. edit. Parisiis, 1778.) And this table which we approach in common, and the types of my salvation, which I perform with the same mouth with which I address these things to you; I mean, this sacred mystery which elevates us to heaven. IGNATIUS, bishop of Antioch, about An. Chr. 70. The Romanists are wont to quote a passage from Ignatius' works, in which he speaks figuratively, in favour of transubstantiation. Ενα αρτον κλωντες ος εστιν φαρμακον αθανασιας, αντιδοτος του μη αποθανειν, αλλα ζην εν τω Χριστω διαπαντος.(Epistola ad Ephesios. Oxonii, 1708.) Εαν μη τις εντος θυσιαστη ρίου, υστερείτε του αρτου του Θεον. - (Epistola ad Ephesios.) Υμεις ουν την πραυπαθειαν αναλαβοντες, αναστήσασθε εαυτούς εν πίστει, ος εστιν σαρξ του Κυρίου, και εν αγαπη, ο αιμα Ιησου Χριστου.— (Epistola ad Trallescos.) εστι Σιτος ειμι Θεου, και δι' οδον των θηρίων αλεθομαι, ινα και θαρος αρτος ευρεθώ του Χριστου. -(Epistola ad Romanos.) Breaking one bread, which is the medicine of immortality, the antidote, by means of which we shall not die, but shall live for ever. If any one is not within the altar, deprive him of the bread of God. Do you, therefore, resuming long-suffering, re-establish yourselves in faith, which is the flesh of the Lord, and in love, which is the blood of Jesus Christ. I am the bread-corn of God, and shall be ground by the teeth of beasts, that I may be found the clean bread of Christ. * It is elsewhere termed by him an "antitype" of the great mysteries. The following passage from Justin Martyr is quoted by Romanists in favour of transubstantiation, but it makes more against it and the mass, than for it. For he says, " that we do not receive these things as common bread or common drink," and instead of being held up by the priest and adored, and instead of all the ceremonies of the mass, it was distributed to each of those who had returned thanks, just as it is done in Protestant churches: and it was sent through the deacons to those who were not present. And he says again," and this food is called by us the 'thanksgiving,' or eucharist;" he does not call it a propitiatory sacrifice for sin, and he speaks of a president, and not a priest, distributing the bread. It is evident that when he says, "is both the flesh and blood of that incarnate Jesus," he means "is the figure of or represents the flesh and blood:" for as Augustine remarks, this was the common mode of speaking of signs among the ancients. Justini Martyris pro Christianis Apologia, ii. p. 97. (Lutetis Parisiorum, 1615.) και Αλληλους φιληματι ασπαζο μεθα παυσάμενοι των ευχων. Επειτα προσφέρεται τω προεστωτι των αδελφων αρτος και ποτήριον ύδατος και κράματος. Και ουτος λαβων, αινον δόξαν τω πατρι των ολων δια του ονόματος του υιου και του πνεύματος αγιου αναπέμπει. Και ευχαριστίαν υπέρ του κατηξιωσθαι τουτων παρ' αυτού επι πολυ ποιειται. Ου συντελεσαντος τας ευχας και την ευχαριστιαν, πας ο παρων λαος επευφημεί, λεγων, αμην, το δε αμην τη Εβραιδι φωνη, το γενοιτο, Ευχαριστησαντος δε του προεστώτος, και ευφημησαντος παντος του λαου, οι καλουμενοι παρ' ημιν διακονοι, διδοασιν εκαστω των παρόντων μεταλαβειν απο του ευχαριστηθεντος αρτου και οινου και σημαίνει. When we have ended our prayers, we embrace each other with a kiss. Then the bread and the cup of the water and of the wine mixed with it, is offered to the president of the brethren ; and he, taking it, offers up praise and glory to the Father of all in the name of the Son and of the Holy Spirit, and at some length he performs a thanksgiving for having been honoured with these things by Him. When he has finished the prayers and the thanksgiving, all the people present joyfully cry out, saying, Amen. Amen, in the Hebrew tongue, signifies, so be it.' But the president having returned thanks, and all the people having joyfully Και η μετε υδατος, και τους ου παρουσι αποφέρουσι. τροφη αυτή καλειται παρ' ημιν ευχαριστια. Ης ουδενι αλλω χειν εξον εστιν, η τω πιστευοντι αληθη ειναι τα δεδιδαγμενα υφ' ημων, και λουσαμενω το υπερ αφέσεως αμαρτιών και εις αναγεννησιν λουτρον, και ουτως βιούντι ως ο Χριστος παρέδωκεν. Ου γαρ ως κοινον αρτον, ουδε κοινον πόμα ταυτα λαμβανομεν. Αλλ' ον τροπον δια λογου Θεον σαρκοποιηθεις Ιησους Χριστος ο σωτηρ ημων, και σαρκα και αίμα υπερ σωτηρίας ημών εσχεν, ουτως και την δι' ευχης λογου του παρ' αυτου ευχαριστηθεισαν τροφην, εξ ης αιμα και σαρκες κατα μεταβολην τρεφονται, εκείνου του σαρκοποιηθέντος Ιησου και σαρκα και αιμα εδι δαχθημεν ειναι. Οι γαρ αποστολοι εν τοις γενομένοις υπ' αυτών απομνημονευμασιν, α καλείται ευαγγελια, ουτως παρεδωκαν εντέταλται αυτοίς τον Ιησουν, λαβοντα αρτον, ευχα ριστήσαντα ειπειν, τουτο ποειτε εις την αναμνησιν μου. Τουτεστι το σωμα μου. Και το ποτήριον ομοίως λαβοντα και ευχαριστησαντα ειπείν, τουτο εστιν το αίμα μου. Επι πασιτε οις προσφερόμεθα, ευλογούμεν την ποιητην των πάντων δια του υιου αυτού Ιησου Χριστου, και δια πνευματος του αγίου. Και τη του Ηλιου λεγομενη ημέρα παντων κατα πόλεις η αγρους μενοντων cried out, those who are called by us deacons, give to each of those who are present a por tion of the bread and of the wine, and of the water, over which athanksgiving has been performed, and they carry away some for those who are not present, and this food is called by us the thanksgiving, (or eucharist), of which no one is permitted to partake but he who believes that the things taught by us are true, and who has been washed for the remission of sins and for regeneration, and who lives as Christ has enjoined. For we do not receive these things as common bread or common drink. But as the incarnate Jesus became, by the word of God, Christ our Saviour, and received flesh and blood for our salvation, so also we have been taught that the food which is made the thanksgiving (eucharist) by the prayer, according to his word, by which our flesh and blood are nourished by change, is both the flesh and blood of that incarnate Jesus. For the Apostles in the histories which they have written, which are called Gospels, have thus recorded that Jesus enjoined them, that he taking bread and giving thanks, said, "Do this in remembrance of me,' ," "this is my body;" and that he in like manner taking the cup and giving thanks, επι το αυτό συνελευσις γίνεται, said, " this is my blood,” &c. και τα απομνημονευματα των αποστολων, η τα συγγράμματα των προφητων αναγινώσκεται μέχρις εγχωρει. Ειτα παυσαμένου του αναγινώσκοντος, ο προεστως δια λογου την νουθεσιαν και προκλησιν της των καλων τούτων μιμησεως ποιειται. Επειτα ανισταμεθα κοινη παντες, και ευχας πεμπομεν. Και ως προεφημεν, παυσαμενων ημων της ευχής, αρτος προσφέρεται και οινος και υδωρ. Και ο προεστως ευχας ομοιως και ευχαριστίας, υση δυναμις αυτώ, αναπέμπει, και ο λαος επευφημεί, λεγων το αμην. Και η διάδοσις και η μεταληψις απο των ευχαριστηθέντων εκαστω γινεται, και τοις ου παρουσι δια των διακονων Πεμπεται. Οι ευπορουντες δε και βουλομενοι κατά προαίρεσιν εκαστος την εαυτου, ο βουλεται διδωσι. Και το συλλεγομε νον παρα τω προεστωτι απο τίθεται, και αυτός επικουρει ορφανοις και Χηραις, και τοις δια νόσον, η δι' αλλην αιτιαν λειπομενοις, και τοις εν δεσμοις ουσι, και τοις παρεπιδήμοις ουσι ξένοις, και απλως πασι τοις εν χρεια ουσι κηδεμων γίνεται. Την δε του ηλιου ημέραν, κοινῇ παντες την συνελευσιν ποιουμεθα, επει πρωτη εστι ημερα, εν η ο Θεος το σκοτος και την υλην τρεψας, κοστ μον εποίησε. Και Ιησους Χριστος, ο ημετέρος Σωτηρ, τη αυτή ημέρα εκ νεκρών ανεστη. and in all that we offer we bless the Maker of all things by his Son Jesus Christ and by the Holy Spirit. And on the day that is called Sunday, there is an assembly in the same place, of those who dwell in towns or in the country, and the histories of the Apostles and the writings of the Prophets, are read whilst the time permits : then the reader ceasing, the president verbally admonishes and exhorts the imitation of those good things. Then we all rise in common and offer prayers, and, as we have already said, when we have finished our prayers, bread and wine and water are presented. And he who presides in like manner offers prayers and thanksgivings to the best of his power, and the people joyfully cry out, saying, Amen, and the distribution and the communication is made to each of the things which have been blessed, or to each of those who have returned thanks) and it is sent through the deacons to those who are not present. Those who are rich and wil ling, each according to his own pleasure, contributes what he pleases; and what is thus collected is put by by the president, and he assists the orphans and widows, and |