Lecture 3 Lectio 3 Institution of the Eucharist Institutio Eucharistae ^26:26 And while they were at supper, Jesus took bread, and blessed, and broke, and gave to his disciples, and said: take, and eat. This is my body. [n. 2168] ^26:26 Coenantibus autem eis accepit Iesus panem, et benedixit, ac fregit, deditque discipulis suis, et ait: accipite, et comedite. Hoc est corpus meum. [n. 2168] 2167. Above the Evangelist set down the celebration of the old Pasch; here he sets down the institution of the sacrament of the altar. And 2167. Supra posuit Evangelista celebrationem veteris Paschae; hic ponitur institutio sacramenti altaris. Et first, the sacrament is instituted; primo instituitur sacramentum; second, the disciples’ future scandal is foretold, at then Jesus said to them: you will all be scandalized (Matt 26:31). secundo praenuntiatur futurum scandalum discipulorum, ibi tunc dixit illis Iesus: omnes vos scandalum patiemini. First, he does two things: Primo duo facit. first, the paschal sacrament is instituted; Primo instituitur paschale sacramentum; second, the hymn of thanksgiving, at and a hymn being said, they went out to Mount Olivet (Matt 26:30). secundo hymnus gratiarum actionis, ibi et hymno dicto exierunt in montem oliveti. And concerning the first, he does two things: Et circa primum duo facit. first, he sets down the institution of the sacrament under the appearance of bread; Primo ponitur institutio sacramenti sub specie panis; second, under the appearance of wine, at, and taking the chalice, he gave thanks (Matt 26:27). secundo sub specie vini, ibi et accipiens calicem gratias egit et cetera. Concerning the first, Circa primum first, he touches on Christ’s deeds; primo tangit facta Christi; second, the words, at take, and eat. This is my body. secundo verba, ibi accipite et comedite; hoc est corpus meum. In the deeds, there are five things to be noticed: first, the time is set down; second, the matter is designated; third, the blessing; fourth, the breaking; fifth, the communication, or distribution. In factis quinque sunt notanda. Primo ponitur tempus; secundo designatur materia; tertio benedictio; quarto fractio; quinto communicatio, sive distributio. 2168. The time is touched upon when he says, and while they were at supper, i.e., while they were in the midst of eating, i.e., while they were eating. 2168. Tempus tangitur cum dicit coenantibus autem eis etc., idest dum essent in coenando, idest dum coenarent. And why did he establish this during the meal itself, and not before? There are two reasons. For the Lord willed that it take the place of the old sacrament as the truth takes the place of the figure; so after the establishment of the old sacrament, he establishes the new. New coming on, you will cast away the old (Lev 26:10). Likewise for another reason, for he wished to fix it in the memory: for the last thing heard is more profoundly fixed in the memory. Remember my poverty, and transgression, the wormwood, and the gall (Lam 3:19). Et quare hoc constituit in ipsa coena, et non ante? Duplex est ratio. Quia voluit Dominus quod istud succederet veteri sacramento, sicut veritas figurae; ideo post constitutionem veteris sacramenti novum constituit; Lev. XXVI, 10: novis supervenientibus vetera proiicietis. Item propter aliud, quia voluit ut infigeretur memoriae: quae enim ultimo audiuntur, altius infiguntur memoriae. Thren. c. III, 19: recordare paupertatis et transgressionis meae, absinthii et fellis. 2169. Why then did the Church decree that men should receive this sacrament while fasting? 2169. Quare ergo constituit Ecclesia quod homines ieiuni istud sacramentum reciperent? One should say that this is for reverence for the sacrament: for it is fitting that it be taken before food. And this should be understood as on the same day. For since the day begins from midnight, one should not take anything from midnight until the reception of this sacrament. Dicendum quod hoc est ad reverentiam sacramenti: conveniens enim est quod ante cibum sumatur. Et hoc intelligendum est eodem die. Cum enim dies a media nocte incipiat, non debet recipere quicquam a media nocte usque ad perceptionem huius sacramenti. 2170. But some have asked if one loses the reception of the sacrament if anything at all enters the mouth, as for instance if someone drinks water. 2170. Sed quaesierunt aliqui, si quodcumque intrat in os, solvat sumptionem sacramenti, ut si bibit aliquis aquam. One should understand that there are two fasts, namely the fast of the Church and the fast of nature. Drinking water does not break the fast of the Church, but it does break the fast of nature; for although water does not nourish by itself, it does nourish with other things. And you should understand that if someone washes his mouth and accidentally swallows one drop, he receives water and drink. Yet he should not lose the reception of the sacrament on this account, but rather it is counted with his saliva. I say similarly, with regard to food, that if someone eats an herb in the evening, and something remains in his teeth, and he swallows it by chance, he should not lose the reception of the sacrament on this account. Intelligendum est quod duplex est ieiunium, scilicet ieiunium Ecclesiae, et ieiunium naturae. Ieiunium Ecclesiae non solvit potus aquae, sed ieiunium naturae solvit; quia etsi aqua per se non nutriat, cum aliis nutrit. Et debetis intelligere quod aquam recipit et potum, si aliquis lavet os, et transglutiat unam guttam casualiter. Non tamen propter hoc debet dimittere, immo computatur cum saliva. Similiter de cibo dico, quod si qui anisum comedit in sero, et remanserit aliquid in dentibus, si casu transglutiat, non propter hoc debet dimittere. 2171. Similarly, some have made it a matter of conscience that if they do not sleep, they do not receive the sacrament. This has no place, because it was not decreed by the Church. Hence it makes no difference whether one sleeps or does not sleep. 2171. Item aliqui conscientiam faciunt, quod si non dormiunt, non recipiant. Hoc non habet locum, quia non fuit de constitutione Ecclesiae. Unde non facit ad rem utrum dormiat, vel non dormiat. 2172. Jesus took bread. Here the material is touched upon. Note that this sacrament retains the old in a certain respect, as the truth retains the figure. That sacrament was taken as food, for it had been commanded that they should eat the lamb; and this sacrament, which takes its place, should be taken as food. And just as that one was truly food, so also this lamb; for my flesh is meat indeed (John 6:56). Hence the opinion which held that Christ was there only in sign is false, because if it were so, what more would this sign have than that one? But that one was a sign only, while this one is figure and truth. 2172. Accepit Iesus panem et cetera. Hic tangitur materia. Notandum quod istud sacramentum quantum ad aliquid veteri sacramento attinet, sicut veritas figurae. Sacramentum illud sumebatur ut cibus, quia mandatum erat quod comederent agnum: et istud, quod loco eius sumitur, debet sumi ut cibus. Et sicut ille erat vere cibus, ita et iste agnus; Io. VI, v. 56: caro mea vere est cibus. Unde falsa est illa opinio quae ponebat quod solum erat ibi Christus sub signo, quia si ita esset, quid plus haberet istud signum quam illud? Sed illud erat signum tantum; hoc autem est figura et veritas. 2173. But is it an irreverence that someone should eat the Lord’s body? 2173. Sed numquid est irreverentia, quia aliquis comedat corpus Domini? One should say that this food and other foods are different, because other foods are turned into our body; and if Christ were thus changed, it would be an irreverence. But it is not so, but rather the other way around, as Augustine says: you will not change me into you, but you will be changed into me. Hence this sacrament is the end and perfection of all the sacraments. And the reason is that being which is by essence is the end and perfection of those which are by participation: for the other sacraments contain Christ by participation, while Christ is in this one in substance. For this reason, Dionysius says that there is no sacrament which is not perfected in the Eucharist. Hence if an adult is baptized, the Eucharist should be given to him. It should, therefore, be taken in food, that the truth may correspond to the figure. Dicendum quod differt iste cibus ab aliis cibis, quia alii cibi convertuntur in corpus nostrum: unde si Christus ita converteretur, irreverentia esset. Sed non est sic, immo e converso, ut dicit Augustinus: non tu me mutabis in te, sed tu mutaberis in me. Unde illud sacramentum finis et perfectio omnium est sacramentorum. Et ratio est, quia esse quod est per essentiam, est finis et perfectio eorum quae per participationem: alia enim sacramenta Christum continent per participationem, in isto autem est Christus secundum substantiam. Ideo dicit Dionysius quod nullum est sacramentum quod non perficiatur in Eucharistia. Unde si adultus baptizetur, debet ei dari Eucharistia. Debet ergo sumi in cibo, ut veritas respondeat figurae. 2174. And why not under his own appearance? One reason is for the sake of the merit of faith, because faith has no merit where human reason offers evidence. Likewise, that those who receive the sacrament might be spared, because it is not customary to eat human flesh. Likewise, that it might be defended against the mockery of unbelievers. 2174. Et quare non sub specie propria? Una ratio est ratione meriti fidei, quia fides non habet meritum, ubi humana ratio praebet experimentum. Item ut parcatur sumentibus, quia non est consuetum quod caro humana comedatur. Item ut defendatur a derisionibus infidelium. 2175. And why under this sort of appearance? Because he wished it to be celebrated by all men everywhere on earth: so he wished to give them a matter which is common to all. Now men’s common food is bread, and their common drink is wine: hence bread and wine are the principal food; the others are rather, so to speak, edible. Similarly in the other sacraments, not just any oil is used in anointing, but the common one which is called oil from many olives; even so, the unity of the Church is out of the multitude of the faithful. 2175. Et quare sub tali specie? Quia voluit celebrari ab omnibus ubique terrarum: ideo voluit eis dare materiam, quae communis est omnibus. Communis autem cibus est panis, et communis potus hominum est vinum: unde panis et vinum sunt cibus principalis, alia potius quasi edulia. Item in aliis sacramentis in unctione non quodcumque oleum accipitur, sed commune, quod dicitur oleum ex multis olivis; sic unitas Ecclesiae ex multitudine fidelium. And thus it is clear that our sacraments are older than the sacraments of the old law; for the sacraments of the old law had their beginning from Moses and Aaron, but the sacraments of the new law from Melchisedech, who brought bread and wine to Abraham. For this reason Christ is said to be made a priest for ever according to the order of Melchisedech (Ps 109:4). Et sic patet quod nostra sacramenta magis sunt antiqua quam sacramenta veteris legis; quia sacramenta veteris legis habuerunt initium a Moyse et Aaron, sed sacramenta novae legis a Melchisedech, qui obtulit Abraham panem et vinum. Ideo dicitur Christus factus sacerdos secundum ordinem Melchisedech, Ps. CIX, 4. 2176. Next, he treats of the blessing; and this blessing is referred to three things. To the matter, because he blessed the fruit of the earth, which signifies that the curse of Adam was revoked through Christ, when he said to him, cursed is the earth in your work . . . Thorns and thistles will it bring forth to you (Gen 3:17–18). Likewise, it is referred to what was contained in it, namely Christ; above, blessed is he who comes in the name of the Lord (Matt 21:9). Likewise, to the fruit of the sacrament, because the faithful are blessed through it, and it passes from the head to the members; the blessing of the Lord is upon the head of the just (Prov 10:6). 2176. Consequenter agitur de benedictione; et haec benedictio refertur ad tria. Ad materiam, quia benedixit fructum terrae, in quo significatur quod maledictio Adae revocata est per Christum, quando dixit ei, Gen. c. III, 17: maledicta terra in labore tuo . . . spinas et tribulos germinabit tibi. Item refertur quantum ad illud quod continebatur in illo, scilicet Christum; supra XXI, 9: benedictus qui venit in nomine Domini. Item ad fructum sacramenti, quia per istum benedicuntur fideles, et transit a capite ad membra; Prov. X, 6: benedictio Domini super caput iusti. 2177. Then he touches upon the breaking: and broke; and it signifies three things. First, it signifies the mystery of his future passion, for his members were pierced in the passion, in accord with the Psalm, they have pierced my hands and feet. They have numbered all my bones (Ps 21:17–18). And this was done because he himself willed it; he was offered because it was his own will (Isa 53:7). Likewise, it signifies that he is broken from unity into multitude, hence it signifies the incarnation: for, while he was himself the simple Word of God, he came into this multitude, not abandoning his simplicity. Likewise, it signifies the effect which he brought to diverse men; for, according to the Apostle, there are diversities of graces, but the same Spirit (1 Cor 12:4). 2177. Deinde tangitur fractio et fregit: et tria significat. Primo significat mysterium futurae passionis, quia in passione perforata sunt membra, secundum illud Ps. XXI, 17: foderunt manus meas et pedes meos, dinumeraverunt omnia ossa mea. Et hoc factum est, quia ipse voluit; Is. LIII, 7: oblatus est quia ipse voluit. Item significatur quod frangatur ab unitate in multitudinem, unde significat incarnationem: quia, cum ipsum Dei Verbum simplex esset, venit in istam multitudinem, non relinquendo simplicitatem. Item signatur effectus quem in diversos intulit; quia, secundum Apostolum, I Cor. XII, 4, divisiones gratiarum sunt, idem autem Spiritus. 2178. Likewise, the distribution is set down: and gave to his disciples; give others to eat what you have in your hand (Sir 29:33). And it says, to his disciples, because such a sacrament should not be given to anyone who is unbaptized. Just as only a consecrated priest confects the sacrament, so it should only be administered to the baptized. Similarly, it should only be given to the faithful; or rather, the unfaithful should not be let in to see this sacrament: hence in the primitive Church, when there were many catechumens, they were received in the Church until the Gospel, and then they were put out. 2178. Item ponitur distributio dedit discipulis suis; Eccli. XXIX, 33: ex his quae in manu habes, ciba singulos. Et dicit, discipulis, quia nulli non baptizato debet dari huiusmodi sacramentum. Sicut non conficeret sacerdos nisi consecratus, sic non debet alicui illud administrari nisi baptizato. Item non est dandum nisi fidelibus; immo infideles non debent admitti ad videndum istud sacramentum: unde in primitiva Ecclesia, quando multi erant catechumeni, recipiebantur in Ecclesia usque ad Evangelium, et tunc expellebantur. 2179. Likewise, when it says, to his disciples, it is asked whether Judas was there. All say that he gave at once to all, and even to Judas, and this was to call him back from sin by his kindness. Likewise, to give to the Church the doctrine that when someone is a hidden sinner he is not prevented from receiving this sacrament: for men do not have judgment over hidden things. Hilary says here that Judas was not present, because he had already left. And he would prove it by what is said, when the disciples asked, Lord, who is it? to whom he said, he it is to whom I will reach bread dipped (John 13:25). So he shows that he had already left. But one should rather hold what the others say. 2179. Item cum dicat quod discipulis suis, quaeritur utrum Iudas ibi fuerit. Omnes dicunt quod simul dedit omnibus, et etiam Iudae, et hoc ut eum sua benignitate a peccato revocaret. Item ut daret Ecclesiae documentum ut dum esset occultus peccator, quod non prohiberetur a receptione huius sacramenti: homines enim non habent iudicare de occultis. Hilarius hic dicit quod non fuit Iudas, quia iam exierat. Et vult probare per illud quod dicitur in Io. XIII, 25, cum petierunt discipuli: quis est qui tradet te? Quibus dixit: cui tradidero buccellam intinctam. Ideo ostendit quod iam exierat. Sed magis tenendum est quod alii dicunt. 2180. And said: take and eat. This is my body. Here the words are set down: and he does three things in these words: first, he exhorts them to receive; second, to eat; third, he declares the truth. 2180. Et ait: accipite, et comedite; hoc est corpus meum. Hic ponuntur verba: et in istis verbis tria facit. Primo hortatur ad recipiendum; secundo ad comedendum; tertio denuntiat veritatem. He says, take and eat. And when he says take, it should be referred to spiritual reception, because one should only take it in faith and charity; he who eats my flesh, and drinks my blood, abides in me, and I in him (John 6:57). Dicit accipite et comedite. Et quod dicit accipite, ad spiritualem receptionem debet referri, quia non debet accipi nisi in fide et caritate; Io. VI, 55: qui manducat carnem meam, et bibit sanguinem meum, in me manet, et ego in eo. Likewise, he urges them to eating: eat, not only spiritually, but also sacramentally; eat, O friends, and drink (Song 5:1). Item inducit ad comestionem, comedite, non solum spiritualiter, sed etiam sacramentaliter; Cant. V, 1: comedite, amici, et bibite.