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Eucharist (against gnosticism)
St. Iraeneus of Lyons
“While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ‘Take and eat; this is my body.’ Then he took a cup, gave thanks, and gave it to them, saying, ‘Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.’” Matthew 26:26–27
In his famous work, Against Heresies, St. Irenaeus ( against the heresy of Gnosticism, which denied the goodness of the material creation. To demonstrate the error of the Gnostics, Irenaeus turns to the Eucharist. First, he points out that Jesus gave “directions to His disciples to offer to God the first-fruits of His own, created things” so that “they might be themselves neither unfruitful nor ungrateful.” He goes on to explain: “[Jesus] took that created thing, bread, and gave thanks, and said, ‘This is My body.’ And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood.”
Further commenting on this passage, Irenaeus insists that the Church’s eucharistic celebration fulfills the oracle of the prophet Malachi: “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering” (Mal 1:11). The eucharist—which employs material things—constitutes a “pure offering.”
For Irenaeus, then, Jesus’ institution of the Eucharist directly contradicts the false teaching of the Gnostics, since the sacrament underscores the inherent goodness of the physical world. As Irenaeus would say elsewhere, “Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking.”
🔗Summary by Michael Barber with the use of Irenaeus, Against all Heresies 4.17-18, in Ante Nicene Fathers vol. 1, ed. Alexander Robertson and James Donaldson (Peabody, MA: Henrickson Publishing, 2012 [1885]), 484.
#eucharist
St. Iraeneus of Lyons
“While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ‘Take and eat; this is my body.’ Then he took a cup, gave thanks, and gave it to them, saying, ‘Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.’” Matthew 26:26–27
In his famous work, Against Heresies, St. Irenaeus ( against the heresy of Gnosticism, which denied the goodness of the material creation. To demonstrate the error of the Gnostics, Irenaeus turns to the Eucharist. First, he points out that Jesus gave “directions to His disciples to offer to God the first-fruits of His own, created things” so that “they might be themselves neither unfruitful nor ungrateful.” He goes on to explain: “[Jesus] took that created thing, bread, and gave thanks, and said, ‘This is My body.’ And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood.”
Further commenting on this passage, Irenaeus insists that the Church’s eucharistic celebration fulfills the oracle of the prophet Malachi: “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering” (Mal 1:11). The eucharist—which employs material things—constitutes a “pure offering.”
For Irenaeus, then, Jesus’ institution of the Eucharist directly contradicts the false teaching of the Gnostics, since the sacrament underscores the inherent goodness of the physical world. As Irenaeus would say elsewhere, “Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking.”
🔗Summary by Michael Barber with the use of Irenaeus, Against all Heresies 4.17-18, in Ante Nicene Fathers vol. 1, ed. Alexander Robertson and James Donaldson (Peabody, MA: Henrickson Publishing, 2012 [1885]), 484.
#eucharist
15.04.202511:48
On Auricular Confession to a Priest
Catholics are collectively asking God for forgiveness of sins as a constant practise at every mass. They are free to confess any sins which are not subjectively mortal, or grave, directly to God (penitential act during mass) and receive a general absolution. But if one commits a subjectively mortal sin, then it’s required that they are contrite, confess it to a priest, who then offers formal sacramental absolution.
Psalm 32:5 I acknowledged my sin to thee, and I did not hide my iniquity; I said, “I will confess my transgressions to the LORD”; then thou didst forgive the guilt of my sin.
But there was also formal forgiveness and atonement in ancient Israel.
Ezra was a priest (Ezra 7:11), and in this instance was praying to God as an intermediary for his people, not because of his own sin, but theirs (much like a Catholic priest offering absolution).The widespread sin was taking on wives of foreigners who served false gods (Ezra 9:1-2). The rest of this chapter (9:3-17) and the beginning of the next (10: 1-6) shows Ezra in great distress, praying for his people, which is a constant motif in the Old Testament: the holy men praying that God would forgive sinners. Ezra had offered the “evening sacrifice” during this time (9:5), which was the formal way to receive forgiveness of sins in the Mosaic OT system of law. Ezra 10:1 reports that “Ezra prayed and made confession”.
We see Moses doing the same thing (Ex 32:30-32). A priest in confession acts as an agent of dispensing God’s forgiveness through formal absolution.
Leviticus 5:5-6 and 19:21-22 show a remarkably similar process to the Catholic sacrament of reconciliation (contrition, followed by confession and absolution and assigned penance).
A search for “priest” and “atonement” appearing together in the OT yielded 28 matches in Leviticus and Numbers. King David, as a Jew, took part in this. We see that he “he sacrificed an ox and a fatling” (2 Sam 6:13) and “offered burnt offerings and peace offerings before the LORD” (2 Sam 6:17). Thus, apart from his confession directly to God, he also had to participate in the OT sacrificial system of atonement for sins, which bears an uncanny resemblance to Catholic confession and absolution (minus the animal sacrifice).
The New Testament develops and continues this thought. With John the Baptist, people came “confessing their sins” (Mt 3:6; Mk 1:5) and being baptized, which entailed a “repentance for the forgiveness of sins” (Mk 1:4). The water of baptism took their sins away just as the sacrament of absolution wipes away sins.
Disciples were the type and foreshadowing of priests:
Matthew 16:19 “I will give you [Peter] the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
Matthew 18:18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (cf. John 20:22-23 above)
Confession (possibly to men) is shown in the book of Acts:
Acts 19:18 Many also of those who were now believers came, confessing and divulging their practices. (cf. 1 Jn 1:8-9)
The “came” in this passage suggests that they confessed to Paul or possibly to him and/or to the public assembly. Otherwise, it seems that the text would have simply stated that they confessed, not that they “came” to where Paul was to do so.
#confession
Catholics are collectively asking God for forgiveness of sins as a constant practise at every mass. They are free to confess any sins which are not subjectively mortal, or grave, directly to God (penitential act during mass) and receive a general absolution. But if one commits a subjectively mortal sin, then it’s required that they are contrite, confess it to a priest, who then offers formal sacramental absolution.
Psalm 32:5 I acknowledged my sin to thee, and I did not hide my iniquity; I said, “I will confess my transgressions to the LORD”; then thou didst forgive the guilt of my sin.
But there was also formal forgiveness and atonement in ancient Israel.
Ezra was a priest (Ezra 7:11), and in this instance was praying to God as an intermediary for his people, not because of his own sin, but theirs (much like a Catholic priest offering absolution).The widespread sin was taking on wives of foreigners who served false gods (Ezra 9:1-2). The rest of this chapter (9:3-17) and the beginning of the next (10: 1-6) shows Ezra in great distress, praying for his people, which is a constant motif in the Old Testament: the holy men praying that God would forgive sinners. Ezra had offered the “evening sacrifice” during this time (9:5), which was the formal way to receive forgiveness of sins in the Mosaic OT system of law. Ezra 10:1 reports that “Ezra prayed and made confession”.
We see Moses doing the same thing (Ex 32:30-32). A priest in confession acts as an agent of dispensing God’s forgiveness through formal absolution.
Leviticus 5:5-6 and 19:21-22 show a remarkably similar process to the Catholic sacrament of reconciliation (contrition, followed by confession and absolution and assigned penance).
A search for “priest” and “atonement” appearing together in the OT yielded 28 matches in Leviticus and Numbers. King David, as a Jew, took part in this. We see that he “he sacrificed an ox and a fatling” (2 Sam 6:13) and “offered burnt offerings and peace offerings before the LORD” (2 Sam 6:17). Thus, apart from his confession directly to God, he also had to participate in the OT sacrificial system of atonement for sins, which bears an uncanny resemblance to Catholic confession and absolution (minus the animal sacrifice).
The New Testament develops and continues this thought. With John the Baptist, people came “confessing their sins” (Mt 3:6; Mk 1:5) and being baptized, which entailed a “repentance for the forgiveness of sins” (Mk 1:4). The water of baptism took their sins away just as the sacrament of absolution wipes away sins.
Disciples were the type and foreshadowing of priests:
Matthew 16:19 “I will give you [Peter] the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
Matthew 18:18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (cf. John 20:22-23 above)
Confession (possibly to men) is shown in the book of Acts:
Acts 19:18 Many also of those who were now believers came, confessing and divulging their practices. (cf. 1 Jn 1:8-9)
The “came” in this passage suggests that they confessed to Paul or possibly to him and/or to the public assembly. Otherwise, it seems that the text would have simply stated that they confessed, not that they “came” to where Paul was to do so.
#confession
26.03.202516:15
A Course of Instructions for Converts (1928)
Bishop Shine
#converts
Bishop Shine
#converts
20.04.202503:41
The Concept of Miracle from St. Augustine to Modern Apologetics (1954)
John A. Hardon, S.J.
#miracle
🔗
John A. Hardon, S.J.
#miracle
🔗
20.04.202513:57
Jesus of Nazareth
Holy Week: From the Entrance Into Jerusalem To The Resurrection
Benedict XVI
Why was Jesus rejected by the religious leaders of his day? Who was responsible for his death? Did he establish a Church to carry on his work? How did Jesus view his suffering and death? How should we? And, most importantly, did Jesus really rise from the dead and what does his resurrection mean? The story of Jesus raises many crucial questions.
Benedict brings to his study the vast learning of a brilliant scholar, the passionate searching of a great mind, and the deep compassion of a pastor's heart. In the end, he dares readers to grapple with the meaning of Jesus' life, teaching, death, and resurrection.
#christology
Holy Week: From the Entrance Into Jerusalem To The Resurrection
Benedict XVI
Why was Jesus rejected by the religious leaders of his day? Who was responsible for his death? Did he establish a Church to carry on his work? How did Jesus view his suffering and death? How should we? And, most importantly, did Jesus really rise from the dead and what does his resurrection mean? The story of Jesus raises many crucial questions.
Benedict brings to his study the vast learning of a brilliant scholar, the passionate searching of a great mind, and the deep compassion of a pastor's heart. In the end, he dares readers to grapple with the meaning of Jesus' life, teaching, death, and resurrection.
#christology
22.03.202520:59
The Soul of the Embryo: An Enquiry into the Status of the Human Embryo in the Christian Tradition (2004)
David Albert Jones
#ethics
David Albert Jones
#ethics
14.04.202521:52
Worship and oblation
Thomas Howard
This divine love is such that not only does God give Himself to us and for us but, unimaginably, takes us into this very mystery of self-giving and makes us one with His Son, calling us the very Body of this Son who offers Himself to the Father .The bread of the Eucharist is the Body of Christ, and the Church is the Body of Christ; and that Body — both Christ’s personal body and his Body the Church –like bread, has only one reason for being: to be broken and given. All is offering; all is sacrifice; all is oblation. Worship without oblation is no worship. (Evangelical is Not Enough, Nashville: Nelson, 1984, 93-94)
#eucharist
Thomas Howard
This divine love is such that not only does God give Himself to us and for us but, unimaginably, takes us into this very mystery of self-giving and makes us one with His Son, calling us the very Body of this Son who offers Himself to the Father .The bread of the Eucharist is the Body of Christ, and the Church is the Body of Christ; and that Body — both Christ’s personal body and his Body the Church –like bread, has only one reason for being: to be broken and given. All is offering; all is sacrifice; all is oblation. Worship without oblation is no worship. (Evangelical is Not Enough, Nashville: Nelson, 1984, 93-94)
#eucharist
22.03.202521:28
Teach Like a Champion 3.0 - 63 Techniques that Put Students on the Path to College (2021)
Doug Lemov
#education
Doug Lemov
#education
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