Matthew 26:26

Ver 1a. 26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, "Take, eat; this is my body."

Jerome: When the typical Passover was concluded, and He had partaken of the Lamb with His Apostles, He comes to the true paschal sacrament; that, as Melchisedech [marg. note: Gen 14:18], Priest of the most high God, had done in foreshadowing Christ, offering bread and wine, He also should offer the present verity of His Body and Blood.

[ed. note: Many of the passages here quoted appear to have been taken by S. Thomas from the Decretum of Gratian, though the Catena gives no reference to this compilation. Whenever they can be found, the originals are referred to in the margin, and the important differences or additions are noticed in the note. The present passage from S. Jerome (in Joe.) is found in Gratian. de Cons. ii. 88; that which follows from S. Augustine, ibid, 53. The next passage headed 'Gloss.' cannot be found any where.]

Aug., Ep. 54, 7: "And as they were eating," whereby it is clearly seen that at their first partaking of the Lord's Body and Blood, the disciples did not partake fasting. But are we therefore to except against the practice of the whole Church, of receiving fasting? It has seemed good to the Holy Ghost, that for the better honour of so great a Sacrament, the Lord`s Body should enter the Christian's mouth before other food. For to commend more mightily the depth of this mystery, the Saviour chose this as the last thing He would imprint on the hearts and memory of His disciples, from whom He was to depart to His Passion. But He did not direct in what order it should thenceforth be taken, that He might reserve that for the Apostles by whom He would regulate His Church.

Gloss., non occ.: Christ delivered to us His Flesh and Blood under another kind, and ordained them to be thenceforth so received, that faith might have its merit, which is of things that are not seen.

Ambrose, Ambr. de Sacr., vi, 1 [ed. note: S. Ambrose's name has been retained at the head of the passages out of the Treatise 'De Sacramentis,' because it is placed in the Ben. ed. among the genuine works of S. Ambrose, and not in the Appendix. But there seems to be little doubt of its spuriousness. See Jenkyns' note to Cranmer's 'Defence, &c.' in Cranmer's Works, ii. 326]: And that we might not be shocked by the sight of blood, while it at the same time wrought the price of our redemption.

Aug., in Joan. Tr. 26, 17, cf Serm. 227, 1: The Lord committed His Body and Blood to substances which are formed a homogeneous compound out of many. Bread is made of many grains, wine is produced out of many berries. Herein the Lord Jesus Christ signified us, and hallowed in His Own table the mystery of our peace and unity.

Remig.: Fittingly also did He offer fruit of the earth, to shew thereby that He came to take away the curse wherewith the earth was cursed for the sin of the first man. Also He bade be offered the produce of the earth, and the things for which men chiefly toil, that there might be no difficulty in procuring them, and that men might offer sacrifice to God of the work of their hands.

Ambrose, Ambr. de Sacr., iv, 3: Hence learn that the Christian mysteries were before the Jewish. Melchisedech offered bread and wine, being in all things like the Son of God, to Whom it is said, "Thou art a Priest for ever after the order of Melchisedech;" [Ps 110:4] and of Whom it is here said, "Jesus took bread." [John 12:24]

Gloss., non occ.: [ed. note: This Gloss is partly from the Gloss on Gratian de Cons. d. ii. c. 5. The next passage is headed 'Gregorius in Registro' in the editions, and is so quoted by S. Thomas, Summa 3. q. 74. art. 4. but cannot be found in S. Greg.]

This, we must understand to be wheat bread for the Lord compared Himself to a grain of wheat, saying, "Except a corn fall into the ground &c." Such bread also is suitable for the Sacrament, because it is in common use; bread of other kinds being only made when this fails. But forasmuch as Christ up to the very last day, to use the words of Chrysostom as above [marg. note: shewed that He did nothing contrary to the Law, and the Law commanded that unleavened bread should be eaten in the evening when the Passover was slain, and that all leavened should be put away, it is manifest that the bread which the Lord took and gave to His disciples was unleavened.

Greg., non occ.: It has given trouble to divers persons, that in the Church some offer unleavened and others leavened bread. The Roman Church offers unleavened, because the Lord took flesh without any pollution [marg. note: commixtione]; other [marg. note: Graecaesc] Churches offer leavened bread, because the Word of the Father took flesh upon Him, and is Very God, and Very Man; and so the leaven is mingled with the flour. But whether we receive leavened or unleavened, we are made one body of the Lord our Saviour.

Ambrose, Ambr. de Sacr., iv, 4: This bread before the sacramentary words, is the bread in common use; after consecration it is made of bread Christ's flesh. And what are the words, or whose are the phrases of consecration, save those of the Lord Jesus? For if His word had power to make those things begin to be which were not, how much rather will it not be efficacious to cause them to remain what they are, while they are at the same time changed into somewhat else? For if the heavenly word has been effectual in other matters, is it ineffectual in heavenly sacraments? Therefore of the bread is made the Body of Christ, and the wine is made blood by the consecration of the heavenly word.

[ed. note: ap. Grat. ibid. 54. On this remarkable passage it may be observed, first, S. Ambrose is referring to the creation, and his meaning is, "If his word had power to make these things," i.e. heaven and earth, "begin to be, which were not, how much rather is it not efficacious to make those things," i.e. the bread, not begin, but "continue to be, which were already, and are but changed into something else?"

2. Next he illustrates the change by our own change in regeneration. "Tu ipse eras, sed eras vetus creatura; postea quam consecratus es, nova creatura esse cepisti."

3. There is no introduction of the word "substance," i.e. no assertion of transubstantiation.]

Dost thou enquire after the manner? Learn. The course of nature is, that a man is not born but of man and woman, but by God's will Christ was born of the Holy Spirit and a Virgin.

Paschasius: As then real flesh was created by the Holy Spirit without sexual union, so by the same Holy Spirit the substance of bread and wine are consecrated into the Body and Blood of Christ. And because this consecration is made by the Lords word, it is added, "He blessed."

[ed. note: This passage is quoted in the Bodl. MS. and early editions of the Cat., as 'Augustinus in Verb. Dom.' Gratian also (de Cons. d. ii. 72.) gives it as Augustine's, but the earliest author in whom it is found is Paschasius Radbertus, Abbot of Corbey, and a well-known writer of the ninth century, 'De Corpore et Sanguine Dom.' 4.]

Remig.: Hereby He shewed also that He together with the Father and the Holy Spirit has filled human nature with the grace of His divine power, and enriched it with the boon of immortality. And to shew that His Body was not subject to passion but of His own will, it is added, "And brake."

Lanfranc: When the host is broken, when the blood is poured from the cup into the mouth of the faithful, what else is denoted but the offering of the Lord's Body on the cross, and the shedding of His Blood out of His side?

[ed. note: This is quoted in the early editions, and in Gratian de Cons. ii. 37. as Augustinus 'in Libro Sent. Prosper.' but does not occur in that collection of Prosper as we have it. It is found in Lanfranc cont. Bereng. 13.]

Dionysius, Eccl. Hier., 3, in fin: In this is also shewn, that the one and uncompounded Word of God came to us compounded and visible by taking human nature upon Him, and drawing to Himself our society, made us partakers of the spiritual goods which He distributed, as it follows, "And gave to his disciples."

Leo, Serm. 58, 3: Not excluding the traitor even from this mystery, that it might be made manifest that Judas was provoked by no wrong, but that he had been foreknown in voluntary impiety.

Aug., in Joan Tr., 59: Peter and Judas received of the same bread, but Peter to life, Judas to death.

Chrys., Hom. lxxxii: And this John shews when be says "After the sop, Satan entered into him." [John 13:27] For his sin was aggravated in that he came near to these mysteries with such a heart, and that having come to them, he was made better neither by fear, kindness, nor honour. Christ hindered him not, though He knew all things, that you may learn that He omits nothing which serves for correction.

Remig.: In so doing He left an example to the Church, that it should sever no one from its fellowship, or from the communion of the Body and Blood of the Lord, but for some notorious and public crime.

Hilary: Or, The Passover was concluded by the taking the cup and breaking the bread without Judas, for he was unworthy the communion of eternal sacraments. And that he had left them we learn from thence, that he returns with a multitude.

Aug.: [ed. note: This passage, headed 'Augustinus' in the Bodl. MS., and 'Aug de Verb. Dom.' in the earlier editions, is apparently taken from two canons in the 3d pt. of Gratian, viz. c. 70. and c. 58. to which Augustine's name is there prefixed. It has not been found in S. Augustine's works. But it is found in Bede on I Cor. x. who also quotes it from 'Aug. de verb. Evang.']

"And said, Take, eat;" The Lord invites His servants to set before them Himself for food. But who would dare to eat his Lord? This food when eaten refreshes, but fails not; He lives after being eaten, Who rose again after being put to death. Neither when we eat Him do we divide His substance; but thus it is in this Sacrament. The faithful know how they feed on Christ's flesh, each man receives a part for himself. He is divided into parts in the Sacrament, yet He remains whole; He is all in heaven, He is all in thy heart.

They are called Sacraments, because in them what is seen is one thing, what is understood is another; what is seen has a material form, what is understood has spiritual fruit.

Aug., in Joan. Tr., 27, 11: Let us not eat Christ's flesh only in the Sacrament, for that do many wicked men, but let us eat to spiritual participation, that we may abide as members in the Lord's body, that we may be quickened by His Spirit.

Ambrose, de Sacr., iv, 5: Before consecration, it is bread; after Christ's words, "This is my body," have been pronounced, it is Christ's Body.