The Holy Eucharist

Front matter

nee yt eh

1! : 3! it tf { a if

Hil swekensestees

Chapter I. Page

THE INSTITUTION : 2 I The anticipatory promise in John: vi.—The earlier verses— Change of subject at ver. 48—-Emphasis of phrase, and increasing explicitness—‘“ The spirit” cannot mean “ figuratively ’"—True meaning of ‘“‘the flesh” as distinguished from ‘‘the spirit” —The Sacrament a sequel or development of the Incarnation—Words of institution: St. Matthew, St. Mark, St. Luke, St. Paul—Their divergence and agreement—‘ This fruit of the grape ””—The words of consecration in the Mass—The Holy Eucharist intended to represent the Sacrifice of the Cross to all generations.

Chapter II

The chief mystery of the Eucharist is the Real Presence —Statement of the doctrine in the words of the Council of Trent—-“‘ Truly, really, substantially” — These ideas found both in the Promise, and in the Institution—St. Paul’s expressions, i Corinthians xi.—St. Ignatius of Antioch — St. Justin Martyr—St. Irenzeus — Tertullian— Origen—St. Cyprian—The Council of Niczea—St. Cyril of Jerusalem—St. Augustine.

Chapter III

TRANSUBSTANTIATION 33 How doctrines develop—History of the term Transubstantiation—The Council of Trent—Substance, species, accident —The Catholic philosophy of material substance—Matter and its qualities—The Sacramental Presence and faith.

XV xv1 CONTENTS

Chapter IV. Page

TRANSUBSTANTIATION (continued) ‘ 48 The meaning of Conversion, in the Holy Eucharist —The manner of our Lord’s presence therein—How He is there with His proper dimensions, shape, etc.—How He is there locally—How affected from without—May without falsehood be said to be ‘‘ present”—The continuance of the species of Bread and Wine—The super-sensitive element in human knowledge—Must Catholics believe in the existence of ‘‘ accidents ” without a subject ?—True to say of the consecrated Host that “It” is the Body of Christ—Dimensive quantity probably the only accident which is without a subject, the others inhering in this—

The Real Presence no deception.

Chapter V

THE HoLty EucHARIST AS A SACRAMENT. Sy Ee

The word ‘‘ Sacrament ”—The Holy Eucharist a Sacrament— Differs from the other Sacraments—Wherein lies the Sacrament proper of the Holy Eucharist—Not, as the Reformers taught, only a Sacrament when ‘used ”— Bishop Gore’s hesitating statements—The ‘remote matter” of the Holy Eucharist; the Bread—The Hosts —The Wine—The Form of the Holy Eucharist—The Epiclesis or invocation—Are all the words of Institution necessary in the form ?

CHAPTER VI. THE USE OF THE HoLy EUCHARIST AS A SACRAMENT : 84

The physical reception of the Holy Eucharist and the sacramental—Truly received even by sinners—The Anglican Prayer-book and the Lord’s Supper—The Church claims the right to refuse the Holy Eucharist—The Communion of young children—The Holy Eucharist not two Sacraments but one—It is fully and perfectly received under one kind—Early practice of Communion under both kinds —When discontinued—Proofs that from the beginning the Sacrament was at times taken under one kind only —Views of Non-Catholics—The alleged command on our Lord’s part to receive under both kinds—Decrees of the Council of Trent—Are communicants in one kind defrauded of any grace?

Chapter VII

THE EFFECTS OF THE SACRAMENT OF THE Ho_y EUCHARIST . 107 All the Sacraments confer grace—The effect of the Holy Eucharist is the perfecting of Charity—First, by confer-

CONTENTS XVil

PAGE ting an habitual disposition special to itself—This habit is the neutralising or quenching of self—The actual grace is that union with our Lord which is described in the words ‘‘He in Me, and I in Him’”—The analogy of “food”? or nutriment—Union with Christ in the Holy Eucharist brings about the union of the mystical body— The four words used by St. Thomas to describe the effects of the Holy Eucharist—Nourishment—Growth —Repair —Delight—The dispositions required for obtaining the fervour of Charity—Devotion and Reverence—How long the effects of Communion continue—In what sense Holy Communion remits mortal sin, venial sin, and temporal punishment—Offering Communion for another.

CHAPTER VIII. ON FREQUENT COMMUNION : ‘ , : ; i wip2g

Holy Communion, although not absolutely necessary for salvation, is a divine precept—How often we are bound to communicate—Frequency of Communion in the early Church—St. Augustine—In later times affected by a development of the consciousness of sin—Holy Communion in the Middle Ages—Its comparative infrequency partly a consequence of the prevailing ideas about penance— Partly caused by the development of devotion to the Blessed Sacrament—Sketch of this development from the eighth century to our own day—Decree of Innocent XI. —Teaching of St. Francis of Sales—Of St. Alphonsus— Of Lehmkuhl—Father Frassinetti—Decree of the Congregation of the Council, 1905—The right to frequent and daily Communion how conditioned—Practical effect of the Decree—Is ‘‘ actual devotion’ required for Communion ?

Chapter IX

THE EvucuarisTic SACRIFICE . A : , : f LE The Eucharistic Liturgy held to be a Sacrifice from the beginning—The Didache—St. Justin Martyr—St. Irenzeus— Tertullian—St. Cyprian—St. Cyril of Jerusalem—What is meant by Sacrifice—Its two chief notes, the devoting an object to the Deity, and the expression of such devotion by a physical immutation—The remarkable prevalence everywhere and at all times, of Sacrifice—Seems to testify to a primitive command or ordinance—The definition given by theologians of Sacrifice partly grounded upon history and partly on a priori ideas—In the Old Testament we find Sacrifices of worship, of thanksgiving and of propitiation—All Sacrifices explained and completed in the Sacrifice of the Cross—The Council b

XVI

CONTENTS of Trent on the Sacrifice of the Mass—The Mass the same Sacrifice as the Cross, yet different—The Mass a “representative” Sacrifice, and therefore that outward action which makes it a representative Sacrifice will point to the very essence of the Sacrifice itseli—How we find in the double consecration both the representative note and the essence of the Sacrifice—View of some modern theologians—The double transubstantiation a real immutation sub speciebus—This is the ‘mystical effusion”? spoken of in Catholic tradition—Views of Vasquez, of De Lugo, and of Franzelin.

Chapter X

Tue Mass As A LITURGY : : . ; : > . Meaning of the word Liturgy—Early traces of—The word

Mass—Historically, the Mass consists of two parts, the preparation (prayers and readings), and the Eucharistic rite—The preparation taken from the service of the Synagogue—The Kiss of peace and the Confession—The Eucharistic rite followed the ritual of the Bread and Wine in the Paschal supper—Traces of a Liturgy in the Didache —And in St. Clement, St. Ignatius, St. Clement of Alexandria, Origen, Dionysius of Alexandria, and Tertullian— The ‘ Apostolic Constitutions ”’—St. Cyril of Jerusalem— The Roman Liturgy—lIts spread in the West—Difference between Eastern and Western liturgies—The Mass in the Middle Ages—The reform of the Missal by St. Pius V.— Results of this reform—France—The Liturgy of the Mass in England,

Chapter XI

THE MASS AT THE PRESENT DAY x A , : A A ‘‘High” Mass earlier than ‘‘ Low” Mass—The language of the Mass—When the Mass ceased to be in the Greek language in Rome—Why the Church does not sanction the vernacular in the Mass—The Mass may be perfectly followed without its language being fully understood—The vestments—Early usage as regards vestments—When distinctive liturgical vestments began to be used in the West—The Amice—The Alb—The Chasuble—The Stole —The Maniple—The Pallium—The liturgical Colours— The Altar—Lights—The Rite of the Roman Mass—Its five-fold division—i. The Preparation—Incense—The Introit—The Gloria in excelsis—ii. The Prayers and Reading—Reading of Scripture—Collects—The Gospel—The Creed—iii. The Offertory—iv. The Canon—the Pater noster—v. The Communion— The Benediction — The Gospel of St. John.

PAGE

Chapter XII

THE FRUITS AND EFFECTS OF THE HOLy SACRIFICE OF THE Mass .

The effects of the Mass how limited—Christ the principal

Offerer of the Mass—Is a Priest for ever according to the order of Melchisedech—Is a Priest as man, but by the dignity of His divinity—Exercised His Priesthood in the death of the Cross—Uses men as His ministers—The faithful also join in offering the Mass—The Mass the application of the merits of the Cross—Is a Sacrifice of Adoration—And of Thanksgiving—Also of Propitiation—The Protestant view—The Mass not a fresh or new source of propitiatory merit—But applies the merits of the Cross— The Mass might have been ordained to be, of itself, the source of Redemption—As it is, the Mass, like all the meritorious ‘‘acts” of our Lord’s sacred humanity, is related to and completed by the Sacrifice of the Cross—The effects of the Mass not actually infinite—How its effects differ from those of a Sacrament—How it remits mortal sin—And venial—How the effects of the Mass may be frustrated—How the Mass satisfies for temporal punishment—The souls in Purgatory—What is effected invariably by every Mass—Special benefits gained by those present at Mass—By those who make offerings—By having Mass offered—The fruit of the Mass which the Priest cannot alienate—The origin of the “stipend” for Mass.