Author Topic: Patrick Henry Omlor (Read 235974 times)

Persto · « **Reply #215 on:** October 04, 2026, 02:59:27 PM »

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3. The Definition Of A Sacrament

Of the three parts of the definition of a Sacrament, it is the first and the last that
are chiefly pertinent to our discussion; namely, "an outward sign" and "to produce
grace." The central part, "instituted by Christ," needs but little commentary. It is
an Article of Faith that all seven Sacraments were instituted by Our Lord. Of
these it is certain that at least two of them, namely, Baptism and the Holy
Eucharist, were instituted in specie, that is to say, Our Lord specifically
determined the exact matter (water for Baptism; bread and wine for the
Eucharist) and the precise words of the sacramental forms. Other Sacraments,
however, Christ instituted in genere, that is, in a general manner by instructing
the Apostles as to the nature and purpose of these Sacraments and then
allowing the Church to determine the matter and the form. 86

The first person known to have catalogued the Sacraments as exactly seven in
number was Peter Lombard (circa 1150). Looking back now, this was at a point
farther along than halfway thru the present lifetime of the Church. This does not
mean, needless to say, that there were not always seven Sacraments:

"In the centuries that have elapsed since the first Pentecost Sunday, all of
Catholic theology has developed. What we mean is that the understanding and
the codification of theology by men has developed (i.e. , the arguments for the
truths of faith, their reasonableness, etc.); this, of course, is entirely different from
the Modernists' heresy of the "evolution of doctrine." Periodically the Holy Ghost
inspires Peter to lay down theological principles with absolute certainty. Often
these pronouncements from the Supreme Teaching Authority are to stem a
current heresy, and sometimes, through God's infinite wisdom and omniscience,
they are to provide a defense against future attacks on Holy Church." (From p. 7
of Interdum No. 3, May 2, 1970, entitled "Res Sacramenti").

It must be noted carefully that any pronouncement from an alleged "Magisterium"
that contradicts, waters down, or introduces an ambiguity into an earlier teaching
of the Catholic Church must be rejected. Such activity is one of the marks of The
Robber Church, which contradicts not only the Catholic Church but often even
controverts itself. The one, true, holy, apostolic, Roman Catholic Church cannot
ever contradict Herself, whereas the kingdom of Satan is one of disunion.

In Canon I of the section, "On the Sacraments in General," the Council of Trent
issued this solemn declaration: "If anyone says that the Sacraments of the New
Law were not all instituted by Our Lord Jesus Christ, or that there are more or
fewer than seven, namely, Baptism, Confirmation, Eucharist, Penance, Extreme
Unction, Order and Matrimony, or that any one of these seven is not truly and
intrinsically a Sacrament, let him be anathema. "87

"A Sacrament is an outward sign," are the beginning words of the definition.
Already we have gone into detail about the nature of a sign ("sacramentum") and
the reality ("res") it signifies. To complete our analysis of this part of the
definition of a Sacrament, it remains only to investigate the word "outward." As
used here, this word means simply this: perceptible by one or more of the five
senses.

The outward sign that is uniquely and especially associated with each of the
Sacraments -- that is the "sacramentum" of the particular Sacrament - always is
composed of two separate and distinct elements, its matter and its form. Since
the form consists of words that are spoken, it is clear that it fulfills the
requirement of being perceptible by one of the senses, namely, hearing.

The other element, the matter, is in some of the Sacraments a physical
substance; for example, bread and wine, water, chrism and blessed oil. These,
of course, are perceptible by the senses of sight, smell, taste and touch. In some
other Sacraments, however, the matter is not a tangible substance. As we have
observed earlier, the matter of the Sacrament of Holy Orders is the imposition of
hands. This, as is easily seen, is an action that is perceptible by the senses of
sight and touch. For the Sacrament of Penance the matter consists in the acts of
the penitent, one of which is the actual confession of sins. 88 This confession
must be auricular; it must be heard by the confessor, and thus perceptible by one
of the senses.

Finally, the third part of the definition of a Sacrament is "to produce grace." This
grace is a supernatural effect brought about in the soul of the recipient. If there
were no infusion of the sacramental grace, which is called the Sacrament's
"grace proper" or its "Res Sacramenti", the whole nature and purpose of the
Sacrament would be frustrated. We have the reserved Blessed Sacrament, the
True Body of Christ, sometimes exposed for veneration during Benediction or
Corpus Christi processions, etc. But that solemn adoration is not the principal
purpose for which Christ instituted this Sacrament. He gave It to us to be
received.

Hence with the Holy Eucharist, as with all the Sacraments, there must be the
recipients. For otherwise a Sacrament would have no subject in whom it would
be able to produce grace. The worthy reception of the Holy Eucharist infuses in
the soul the effect of the Sacrament, which is grace. Specifically this "grace
proper" of the Holy Eucharist is the incorporation into Christ's Mystical Body of
the Catholic who worthily, as a living member, receives It. That is, the solidifying
and strengthening of his union with Jesus Christ and with all the other members.
This mysterious and very vital truth we will now but touch upon.

Persto · « **Reply #216 on:** October 05, 2026, 04:33:14 PM »

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4. The Mystical Body Of Christ

"Saul, Saul, why persecutest thou Me?" And Saul, who shortly before had been
"breathing out threatenings and slaughter against the disciples of the Lord," as
we read in the Acts of the Apostles, now finding himself suddenly hurled to the
ground and mysteriously blinded hears this question asked. "Who said: Who art
thou, Lord? And He: I am Jesus whom thou persecutest. It is hard for thee to
kick against the goad. "89 Our Lord thus gave to the Apostle to the Gentiles the
first faint glimmerings of that mysterious reality. It was not "Why persecutest thou
my followers?" that he was asked; but "Why persecutest thou Me?" So powerful
is the bond of union of the Mystical Body, that an attack upon any of its members
is an attack upon all its members and, more significant still, an attack upon the
Head of the Mystical Body, Jesus Christ Our Lord.
Within a few days to this "vessel of election," Saul of Tarsus, was revealed to the
maximum extent that any finite mind still imprisoned in a mortal coil can
comprehend it, at a house in the ancient city of Damascus on the street called
Strait, the sublime mystery of the doctrine of the Mystical Body. "Let it be
observed also that one is treating here of a hidden mystery, which in this earthly
exile can never be fully disclosed and grasped, and expressed in human
language," wrote Pius XII in his encyclical Mystici Corporis Christi. Whoever
wishes to gain a clearer insight into this revealed doctrine should study this
docuмent, issued by the Pontiff on June 29, 1943, as well as the book entitled,
The Doctrine of the Mystical Body of Christ, According to the Principles of the
Theology of St. Thomas, by the learned Abbe Anger.90
Though it is quite outside tine scope of this essay to attempt to sound the depths
of this great mystery (a feat of which we are incapable in any case), nevertheless
for our present purposes several important teachings related to it must be set
forth.

A person first gains entry into the Mystical Body through the Sacrament of
Baptism, as is taught by Pope Eugene IV in these words: "Holy Baptism, which is
the gateway to the spiritual life, holds the first place among all the Sacraments;
through it we are made members of Christ and of the body of the Church. "91
The Mystical Body of Christ and the Catholic Church are one and the same thing,
as is taught by the Sovereign Pontiff Pius XII in the aforementioned Mystici
Corporis Christi: "If we would define and describe this true Church of Jesus
Christ -- which is the One, Holy, Catholic, Apostolic, Roman Church -- we shall
find no expression more noble, more sublime or more divine than the phrase
which calls it 'the Mystical Body of Jesus Christ 1 ."

A baptized Catholic, who by the grace given in that very Sacrament has
automatically become a member of the Mystical Body, remains a member unless
or until he forfeits membership by one or more of the following:
excommunication, heresy, apostasy, schism. "Really to be included as members
of the Church," writes Pius XII, "are only those who have been baptized and
profess the true faith and who have not unhappily withdrawn from Body-unity or
for grave faults have been excluded by legitimate authority." And again Pius:

"For not every sin, however grave and enormous it be, is such as to sever a man
automatically from the Body of the Church, as does schism or heresy or
apostasy."

By committing mortal sin a Catholic becomes a "dead member" of the Mystical
Body, but he still nonetheless remains a member; for he can -- and he must, else
he is an ungrateful fool - be revived and resuscitated to the status of a living
member, by his sincere repentance and his restoration to the state of sanctifying
grace through the Sacrament of Penance. On the other hand, Jews,
Freemasons, Moslems, Hindus, tribal animists in Africa, members of non-Catholic
sects, pagans, apostates, infidels, atheists, etc. - for example -- are not
members of Christ's Mystical Body.

Not all men have been given this gratuitous gift from Almighty God, the
incorporation into the very Mystical Body of His only-begotten Son. "On this
account", wrote Pope Leo XIII, "those who would strive for salvation apart from
the Church, wander from the way and are struggling in vain. "92 In the same
encyclical Leo also had words for our present-day Robbers: "Never to have
known Jesus Christ in any way is the greatest of misfortunes, but it involves no
perversity or ingratitude. But, after having known, to reject or forget Him, is such
a horrible and mad crime as to be scarcely credible."

Persto · « **Reply #217 on:** October 06, 2026, 09:01:49 PM »

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5. The Three Cornerstones Of A Sacrament

The foregoing discussion on the Mystical Body is not a digression from our
theme on the Sacraments; rather is it an integral part of it, establishing an
important plank in our overall thesis. Next to be explained is a teaching
regarding the Sacraments which is probably not too well known by many of our
readers. It is one of those vital "finer points" of theology which nowadays it is
incuмbent upon us to understand.

There are three "things" which are involved in the very make-up of all the
Sacraments. These are certain features or aspects or "things," which we prefer
to designate as "cornerstones." The three cornerstones are defined and
explained as follows.

(1) The "sacramentum tantum"- which is translated as "the sign only." The
sacramentum tantum has a role that is solely an active one. It is that cornerstone
which has only one function (which is why it is called the sign only), namely, to
signify. But it signifies two different realities; that is, two distinct and separate
"res's" - as will be explained.

Furthermore this sacramentum tantum consists of two components, both of
which are already familiar to us, namely, the matter of the Sacrament, and the
form of words that determine the purpose of the sacramental matter. St. Thomas
calls the form the "determining principle." These two components -- the matter
and the form -- always act together in the process of signifying; they must be
"morally united." In the Sacrament of the Holy Eucharist, for example, the
sacramentum tantum is the bread and wine joined with the Words of
Consecration, which are the form of the Sacrament.

(2) The "res et sacramentum", that is, "a reality and a sign." This cornerstone
fulfills two roles, an active one and a passive one. First of all, it is a reality, a res,
because it is one of the two separate and distinct realities that are signified by the
sacramentum tantum; that is its passive role. But although it is a reality that is
itself (by definition) something that is signified, it in turn signifies something else
again, thus fulfilling its active role, namely, as a sign. Hence it is readily
understood why this cornerstone is said to be both "a reality and a sign" - it is
signified and it also signifies. Unlike the sacramentum tantum which consists of
both matter and words (the form), the res et sacramentum is a silent sign, for it
signifies by its very presence, without any words being necessary. In the
Sacrament of the Holy Eucharist the True Body of Christ is the res et
sacramentum.

(3) Finally, the res tantum, which means "the reality only," is the third
cornerstone. It does no signifying; its nature is solely that of a res; hence, res
tantum. It is, so to speak, hit from two different directions. It is signified twice;
first by the matter and the form of the sacramentum tantum; and also without
words by the res et sacramentum.

Instead of res tantum it is often called by that other term with which we are
already familiar, namely, the "Res Sacramenti," which is translated as "the
Reality of the Sacrament." Notice the definite article, "the"; it is the reality of the
Sacrament, not just a reality. Other ways of expressing this are "the effect" or
the "grace proper" of the Sacrament. This third cornerstone, the effect of the
Sacrament of the Holy Eucharist, is the union of the Mystical Body. Or perhaps it
is better said that the effect on the recipient is his more intense and firmer
incorporation in the Mystical Body. This effect is sacramental grace.

These two sentences, taken from a prayer before Holy Communion composed by
St. Thomas, beautifully and cogently bring out this idea:

"Grant, I beseech Thee, that I may receive not only the Sacrament of the Body
and Blood of Our Lord [that is, not just the transubstantiated species, which is the
res et sacramentum], but also the reality [res sacramenti] and effect of this
Sacrament. 0 most indulgent God, grant me so to receive the Body of Thine
only-begotten Son, our Lord Jesus Christ, which He took of the Virgin Mary, that I
may be found worthy to be incorporated with His Mystical Body and numbered
among its members."

Inasmuch as this concept bears such momentous significance for the Catholic, it
behooves us to include the following salient comments from the pen of Dr.
Friedrich Jurgensmeier:

"Analogically, the real meaning of Holy Communion first becomes clear when
seen in its relationship to the supernatural organism of the mystical body of
Christ. Holy Communion is the sacrament reserved for the members who are
really united to Christ, the Head. The individual's fellowship with Him is already
established through Baptism, the sacrament of incorporation and implantation in
Christ. The substantial union of the member with the true and complete body of
the Saviour in Holy Communion is the highest and most perfect realization of vital
fellowship with Him. The mystical union with Christ which already exists is raised
to sublime heights through Holy Communion; it is the principle or primal cause
substantiating the highest vital fellowship with Him. "93

"A deep and intimate fellowship with Christ and with one another, surpassing all
natural ties and relationships, is conferred upon the members of the mystical
body in the Eucharistic fellowship of the Holy Sacrifice and Communion. ... To
regard Holy Communion as a matter of personal, private devotion is not sufficient
for the member of the mystical body who is striving to attain perfection, for even
the greatest spiritual benefit gained therefrom is not the ultimate goal of his
endeavour. The most sublime significance of the Holy Eucharist lies in the fact
that it establishes and fosters the great, incomparable fellowship of the mystical
body, bringing us closer to Christ and to one another. If books of devotion and
even religious instruction indicate that the Holy Eucharist is almost exclusively a
matter of personal piety, overlooking its most admirable characteristic, they
herewith disregard an integral part of Catholic doctrine. "94

Of these three cornerstones only one of them, the last one considered, the Res
Sacramenti, is grace, which is invisible. The "sign only" is not grace; it is bread
and wine morally united with the Words of Consecration, and hence perceptible
by the senses. It is that which satisfies the first part of the definition of a
Sacrament, viz., "an outward sign." The "reality and sign" is not grace; it is the
transubstantiated species, namely, the true Body, Blood, Soul and Divinity of
Christ. Now, since the only one of these cornerstones that is grace is the Res
Sacramenti, it is easily seen that it alone is the ultimate result that fulfills that
essential third part of the definition of a Sacrament, "to produce grace."

Summary
The first cornerstone is the "sign only," which is twofold in that it
signifies (but not in an ambiguous manner) two different realities. It is, moreover,
twofold in another way; for it comprises two elements, namely, the matter and the
form of the Sacrament. Secondly, the "reality and sign," being partly res is one of
the two realities signified by the "sign only." It in turn signifies another different
reality, namely, "the reality of the Sacrament," the Res Sacramenti. This
signifying is done without words. The third cornerstone is "the reality only," the
effect of the Sacrament, which is grace infused in the soul of the recipient. The
Reality Only (Res Sacramenti) is signified twice, by the "sign only" and by the
"reality and sign." Thus in the overall structure there are two signs involved and
two realities, but there are three different signifying actions.

The diagram below illustrates the "three-cornerstone" structure.

Res Et Sacramentum
(A reality and a sign)

It is signified and It also signifies
The True Body of Christ

Signifies

Sacramentum Tantum
(The Sign Only)

Signifies two realities
The Matter and the Form
of the Sacrament

Signifies

Res Sacramenti
(The Reality Only)

Signified by two signs
The Effect: The Union of the Mystical Body

Persto · « **Reply #218 on:** October 07, 2026, 03:27:02 PM »

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6. Docuмentation Of The Preceding Section

What have been set forth and explained above are not just theories, or some
concepts devised by the theologians in order to expound better the nature of the
Sacraments. Everything we have said has been defined by and is supported by
the teaching authority of the Church, the Magisterium.

First, as regards the "cornerstone" structure, we read the following in St.
Alphonsus Liguori: "Here it must be observed that in all the Sacraments there
are three things to be distinguished, namely the 'sign only' (sacramentum
tantum), the 'reality only' (res tantum) and the 'sign and reality' (sacramentum ac
res). The 'sign only' is that which signifies; the 'reality only' is that which is
signified, namely, the effect of the Sacrament; the 'sign and reality' is at the same
time that which is signified by one thing and signifies another thing. "95 As the
Doctor St. Alphonsus notes, this threefold structure is found in all the Sacraments
("in omnibus sacramentis"), not just in the Holy Eucharist. 96 Throughout his
discussion on the Sacraments in general in the Summa as well as in his
explanations on the individual Sacraments, St. Thomas Aquinas also frequently
alludes to these three elements. And Scotus gives us the following beautiful
disquisition:

"Let us now see what is the Sacrament and what the reality. 'A Sacrament is the
visible sign of invisible grace,' as we read in Augustine (De Civ. Dei, lib. 10, ch.

5). Therefore the species of bread and wine is the sign, that is, 'the sign of a
sacred thing, which besides the appearances which the senses perceive, brings
yet another thing to our cognition [i.e., the Real Presence].' The sign therefore
consists in those things that existed before [transubstantiation], namely, the
bread and wine.

"Now in this Sacrament the reality is twofold; the first is that which signifies and is
signified (contenta et significata) the other is that which is signified but does not
signify (significata et non contenta). The reality that signifies and is signified is
the flesh of Christ, the same which was born of the Virgin; and His blood which
He shed for us. The reality that is only signified and which does not itself signify
anything is the union in the Church of those who are predestined, called, justified
and glorified. ...

"There are then three things which must be distinguished here. The first is that
which is sign only; the second, that which is sign and reality; and the third, that
which is reality only. That which is sign only is the visible species of the bread
and wine [the significance of which is determined specifically by the form of
words]. That which is sign and reality is Christ's own flesh and blood. And that
which is reality only is His Mystical Body.

"Moreover, the visible sign of the Sacrament has two realities, inasmuch as it
signifies both of them and conveys the distinct symbolism of both. For just as
bread above all other food restores and sustains the body, and wine gladdens
and satisfies man, so also does the flesh of Christ refresh and feed the inner man
above all other spiritual gifts. ... And in like manner do bread and wine signify the
mystical reality, which is the union of the faithful. For just as the one bread is
composed of many grains of wheat and the wine is the product of many grapes,
so does the unity of the Church [the Mystical Body] consist in many persons,
namely, the faithful. (Thus John Duns Scotus).97

The pseudo-Eucharist of The Robber Church (which we believe to be a meal of
bread and wine, nothing else) is not for the "many persons, namely, the faithful,"
as Scotus so eloquently explained, but for all men, as John Paul II (also so
eloquently) reveals:

"The pope briefly discussed the ecuмenical dimension of the Eucharist: The
eucharistic celebration joins together all Christians, whatever their differences, in
a unanimous offering and in a meal in which all participate. It gathers them all
together in equal dignity as brothers of Christ and sons of the Father; it calls
them to respect, to reciprocal esteem, to mutual service. Communion also gives
each one the moral strength necessary to overcome reasons for division and
opposition, to forgive wrongs, to make a new effort in the direction of
reconciliation and fraternal understanding, 'the pope said. "98
All we have presented so far are the commentaries and docuмentation from
Doctors and theologians; whereas we asserted we would docuмent everything
with the teachings of the Magisterium. It goes without saying that Scotus, St.
Thomas, St. Alphonsus (and many others) do not fabricate this "three-
cornerstone" structure on their own authority. It was laid down authoritatively by
Pope Innocent III in cuм Marthae Circa, which letter has already been cited
several times:

"We must, however, distinguish precisely these three things which in this
Sacrament are distinct and separate, namely, the visible sign, the true corporeal
presence, and the spiritual effect, or grace. The sign is in the bread and wine; the
verity is in the Body and the Blood; the effect is that of unity and charity. The first
of these we call the 'sign but not a reality' [i.e., the sign only]. The second is 'a
sign and a reality.' The third is 'the reality but not a sign' [i.e., the reality only].
But the first of these is the sign of two different realities. The second, however,
has a role as the sign of one reality, and also the role of itself being a reality.
And the third element in fact is the reality that arises from this double
signification." 99

As we proceed through the further development of our thesis, we shall furnish the
appropriate docuмentation, both from recognized esteemed authorities and from
magisterial pronouncements. Before continuing, however, there is one truth we
have stated already that it is expedient to docuмent here and now. We have
averred that "the effect" of the Holy Eucharist is the union of the Mystical Body;
that is, the strengthening of the recipient's bond of union with Christ, the Head of
the Mystical Body, as well as with the other members. This is, as we have seen,
the teaching of St. Thomas, St. Alphonsus and Scotus. It is also defined as such
by the Church.

While it is true that there are many effects of this Sacrament -- to wit: the
nutriment and preservation of the soul, the remission of venial sins, as a
heavenly medicine to preserve us from future evils, the extinguishing of
concupiscence, spiritual refreshment, an increase of charity, etc. -- nevertheless
when we speak of "the" effect, one thing only is meant, namely, the Res
Sacramenti, the aforesaid union of the Mystical Body. This teaching was handed
down by Pope Eugene IV at the Council of Florence by means of his Bull
Exultate Deo, and it was also defined by the Council of Trent.

Said Eugene, "The effect which this Sacrament has in the soul of a person who
receives it worthily, is to unite him with Christ. Since it is by grace that a man is
incorporated into Christ and united with Christ's members, it follows that those
who receive this sacrament worthily, receive an increase of grace. "100
Furthermore, the same Sovereign Pontiff Eugene IV, after citing his predecessor
"Blessed Alexander, the fifth pope after St. Peter" as follows: "Not wine only nor
water only should be offered in the chalice of the Lord, but a mixture of both. For
we read that both, that is, blood and water, flowed from the side of Christ," goes
on to say, "Finally, this is a fitting way to signify the effect of this Sacrament, that
is, the union of the Christian people with Christ."101

"It was Christ's will, moreover," teaches the Council of Trent, "that this Sacrament
be a pledge of our future glory and our everlasting happiness and, likewise, a
symbol of that one body of which He is the head (see I Cor. 1 1 :3; Eph. 5.23). He
willed that we, as members of this body, should be united to it by firm bonds of
faith, hope and charity, so that we might all say the same thing, and that there
might be no dissensions among us (see I Cor. 1:10). "102
And again the same Council: "And finally this holy Synod with paternal affection
admonishes, exhorts, entreats and beseeches, 'through the bowels of the mercy
of our God' (Luke, 1 :78), that each and all, who are classed under the name of
Christian, will now finally agree and be of the same opinion in this 'sign of unity,'
in this 'bond of charity,' in this symbol of concord. .."103 Finally, "...our Saviour left
the Eucharist in His Church as a symbol of that unity and charity by which He
willed all Christians to be mutually bound and united. "104

Keeping all this in mind, we shall fully understand that Pope Leo XIII is referring
to the Res Sacramenti (the effect, which is grace) when he teaches: "All know
that the Sacraments of the New Law, as sensible and efficient signs of invisible
grace, must both signify the grace which they effect, and effect the grace which
they signify. Although the signification ought to be found in the whole essential
rite -- that is to say, in the matter and in the form -- it still pertains chiefly to the
form; since the matter is a part which is not determined by itself, but which is
determined by the form. "105 "That form consequently cannot be considered apt
or sufficient for a Sacrament," Leo further remarks, "which omits what it must
essentially signify. "106

Persto · « **Reply #219 on:** **Yesterday** at 04:14:00 PM »

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7. The First Signification:

Sacramentum Tantum Signifies Res Et Sacramentum
How the sacramentum tantum, the "sign only" cornerstone, denotes the res et
sacramentum is easily seen. It will be recalled that the sacramentum tantum
signifies by means of both of its components, the matter and the form. Now as
regards the matter, the bread and the wine, Scotus has already explained how
these in themselves signify the True Body of Christ, the res et sacramentum: "For
just as bread above all other food restores and sustains the body, and wine
gladdens and satisfies man, so also does the flesh of Christ refresh and feed the
inner man above all other spiritual gifts." In the Old Testament we find many
fore-shadowings of this signification, of which the following are examples:

"But Melchisedech the king of Salem, bringing forth bread and wine, for he was
the priest of the most high God." (Gen. 14:18).

"And when the children of Israel saw it, they said one to another: Manhu! which
signifieth: What is this! for they knew not what it was. And Moses said to them:
This is the bread, which the Lord hath given you to eat". (Exod. 16:15).

"Instead of which things thou didst feed thy people with the food of angels, and
gavest them bread from heaven prepared without labour; having in it all that is
delicious, and the sweetness of every taste." (Wis. 16:20).

"Come, eat my bread, and drink the wine which I have mingled for you." (Prov.
9:5).

"I will take the chalice of salvation; and I will call upon the name of the Lord."
(Psalm 115:13).

"And my chalice which inebriateth me, how goodly is it!" (Psalm 22:5).

"For what is the good thing of him, and what is his beautiful thing, but the corn of
the elect, and wine springing forth virgins?" (Zach. 9:17).

Our Lord likened His Body and Blood to "food and drink" and called Himself
"bread" in revealing the mystery of the Holy Eucharist.

'Then Jesus said to them: Amen, amen I say to you; Moses gave you not bread
from heaven, but my Father giveth you the true bread from heaven." (Jn. 6:32).
"And Jesus said to them: I am the bread of life: he that cometh to me shall not
hunger: and he that believeth in me shall never thirst." (Jn. 6:35).

'I am the bread of life. Your fathers did eat manna in the desert, and are dead.
This is the bread which cometh down from heaven; that if any man eat of it, he
may not die. I am the living bread which came down from heaven. If any man
eat of this bread, he shall live forever; and the bread that I will give is my flesh for
the life of the world. ... Amen, amen I say unto you: Except you eat the flesh of
the Son of man, and drink his blood, you shall not have life in you. He that eateth
my flesh and drinketh my blood, hath everlasting life: and I will raise him up in the
last day. For my flesh is meat indeed: and my blood is drink indeed. He that
eateth my flesh and drinketh my blood abideth in me, and I in him." (Jn. 6: 48-52,
54-57).

Having thus shown the signification of the True Body of Christ to be contained in
the matter of the bread and wine, to complete the demonstration it now remains
only to prove the more important fact that It is signified in the sacramental form.
Which is self-evident, at least to Catholics, for this signification is contained in the
words that denote transubstantiation: "This is My Body. This is the Chalice of
My Blood."

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Author Topic: Patrick Henry Omlor (Read 235974 times)

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