The Church Fathers: Original Sin

 Hamartiology

“Man who is born of a woman is few of days and full of trouble. He comes out like a
flower and withers; he flees like a shadow and continues not. And do you open your eyes
on such a one and bring me into judgment with you?
Job 14, 1-4

Behold, I was brought forth in iniquity,
And in sin, my mother conceived me.
Psalm 51, 5

Therefore, just as sin came into the world through one man,
and death came through sin,
and so death spread to all inasmuch all have sinned
Romans 5, 12

My explications of the Patristic texts

Irenaeus of Lyons (A.D. 180-189)
Against Heresies, V:16:3

“And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this]
also through His passion. For doing away with [the effects of] that disobedience of man which
had taken place at the beginning by the occasion of a tree, “He became obedient unto death, even
the death of the cross;” rectifying that disobedience which had occurred because of a tree,
through that obedience which was [wrought out] upon the tree [of the cross]. Now He would not
have come to do away, utilizing that same [image], the disobedience which had been incurred
towards our Maker if He proclaimed another Father. But since it was by these things that we
disobeyed God, and did not give credit to His word, so was it also by these same that He brought
in obedience and consent as respects His Word; by which things He clearly shows forth God
Himself, whom indeed we had offended in the first Adam when he did not perform His
commandment. In the second Adam, however, we are reconciled, being made obedient even unto
death. For we were debtors to none other but to Him whose commandment we had transgressed
at the beginning.”

The text reflects on the theological significance of Christ's obedience and sacrifice, drawing connections between humanity's disobedience and God’s redemption plan through Jesus, often referred to as the "second Adam."

Irenaeus begins by asserting that God has revealed Himself not only through various means but crucially through the passion (suffering and crucifixion) of Christ. This is framed as an essential demonstration of divine love and obedience.

He discusses the original disobedience of humanity, which is linked to the account of Adam and Eve in the Garden of Eden, where they ate from the forbidden tree. This act of disobedience brought sin into the world, creating a separation between humanity and God. In contrast to the disobedience of the first Adam, the text highlights that Jesus (the "second Adam") was obedient to the point of death, specifically the painful and humiliating death on the cross. This act of obedience is seen as a corrective measure against the initial disobedience.

The author emphasizes that Jesus’ sacrifice and obedience serve a dual purpose: they reconcile humanity with God and uphold God's commandments, which had been transgressed. This notion suggests that the means by which human beings fell (the tree and the command) were also the means through which redemption was accomplished.

The argument is structured around the idea that God, as the creator and ultimate authority (the "Maker"), had to address the disobedience of His creation justly. Irenaeus implies that Christ's obedience, fulfilling the requirements of divine law, allows for reconciliation without dismissing God's justice.

The author concludes with the message that believers are reconciled to God through Christ's actions. Unlike before, when humanity bore the debt of sin, through Christ, they find forgiveness and restoration to a right relationship with the Creator.

In summary, this text explores the themes of disobedience, obedience, justice, and reconciliation, framing the narrative of salvation history as a response to humanity’s failings through Christ's obedience.

Cyprian of Carthage (A.D. 250)
Epistle to Fidus, 68[64]:5

“If, in the case of the worst sinners and of those who formerly sinned much against God, when
afterward they believe, the remission of their sins is granted, and no one is held back from
Baptism and grace, how much more, then, should an infant not be held back, who, having but
recently been born, has done no sin, except that, born of the flesh according to Adam. He has
contracted the contagion of that old death from his first being born. For this reason, he
approaches more easily to receive the remission of sins because the sins forgiven him are not his
own but those of another [from Adam].”

Cyprian of Carthage, a prominent early Christian theologian and martyr, significantly shaped early Christian thought, particularly concerning the concepts of baptism and grace. One of his key contributions to theology is his understanding of baptism as essential for salvation.

In his works, Cyprian highlights the importance of the sacrament of baptism as a means of receiving God’s grace and forgiveness. He strongly believed that all individuals, regardless of the gravity of their past sins, could attain forgiveness through true faith. This perspective extends to infants, whom he viewed as innocent yet burdened by original sin inherited from Adam. Cyprian argued that if those who have committed severe sins can receive divine grace upon their repentance and acceptance of faith, then infants who have not yet sinned personally should certainly be welcomed into the grace of God through baptism. He posited that infants are in a unique position to receive remission of sins, as their need for salvation is grounded not in personal wrongdoing but in the inherent sinfulness that comes from humanity’s fall through Adam.

This theological standpoint underlines the inclusive nature of God’s grace. It highlights the church’s role in administering the sacrament of baptism as a means of initiating individuals—regardless of their moral history—into the Christian faith and community. Cyprian’s teachings emphasize God’s mercy and the belief that baptism is a fundamental act of faith that opens the path to salvation for all, including the most vulnerable, like infants.

Cyril of Jerusalem (A.D. 350)
Catechetical Lectures, 2:4-5

“Through him, our forefather Adam was cast out for disobedience and exchanged a Paradise
bringing forth wondrous fruits of its own accord for the ground which bringeth forth thorns. What
then? Someone will say. We have been beguiled and are lost. Is there, then, no salvation left? We
have fallen: Is it not possible to rise again? We have been blinded: May we not recover our sight
We have become crippled: Can we never walk upright? In a word, we are dead: May we not rise
again? He that woke Lazarus who was four days dead and already stank, shall He not, O man,
much more easily raise thee who art alive? He who shed His precious blood for us shall Himself
deliver us from sin.”

The text attributed to Cyril of Jerusalem reflects on the themes of sin, fallenness, and redemption. It begins by referencing the biblical story of Adam, who was cast out of Paradise due to his disobedience to God. This act symbolizes the loss of a perfect state of existence and the beginning of human suffering, represented by the “ground that brings forth thorns.”

Cyril raises a series of rhetorical questions to provoke thought about human desolation and the hope for salvation. The questions express a deep sense of despair regarding humanity’s spiritual condition—having fallen from grace, being metaphorically blind, crippled, and dead. This illustrates the gravity of sin and its effects on mankind, conveying a sense of hopelessness in the natural human condition.

However, the text transitions from despair to hope. By invoking the miracle of Lazarus, who was resurrected after four days, Cyril emphasizes that if God can raise someone who was undeniably dead, He can certainly restore those who are spiritually lost but still alive. This notion speaks to the transformative power of divine intervention and highlights God’s grace and mercy.

Finally, the mention of Christ shedding His blood reinforces the idea of sacrifice and redemption. It affirms the belief that through Jesus’ suffering and death, humanity is offered a path back to salvation from sin. Overall, the text serves as a theological reflection on the depths of human sinfulness contrasted with the heights of divine grace, encouraging believers to have faith in the possibility of spiritual rejuvenation and resurrection.

Athanasius of Alexandria (A.D. 358)
Against the Arians, I:51

“And this thought commends itself strongly to the right-minded. For since the first man Adam
altered, and through sin death came into the world; therefore it became the second Adam to be
unalterable; that, should the Serpent again assault, even the Serpent’s deceit might be baffled,
and, the Lord being unalterable and unchangeable, the Serpent might become powerless in his
assault against all. For as when Adam had transgressed, his sin reached unto all men, so, when
the Lord had become man and had overthrown the Serpent, that so great strength of His is to
extend through all men, so that each of us may say, ‘For we are not ignorant of his devices’ Good
reason then that the Lord, whoever is in nature unalterable, loving righteousness and hating
iniquity, should be anointed and Himself’ sent, that, He, being and remaining the same, by taking
this alterable flesh, ‘might condemn sin in it,’ and might secure its freedom, and its ability
henceforth ‘to fulfill the righteousness of the law’ in itself, to be able to say, ‘But we are not in the
flesh but in the Spirit, if so be that the Spirit of God dwelleth in us.’”

Athanasius’s work “Against the Arians” is a foundational text in developing Christian doctrine, particularly concerning the nature of Christ and His relationship to the Father. In this text, Athanasius vigorously defends the orthodox understanding of the Trinity against the Arian claim that the Son (Jesus Christ) was a created being, distinct from and subordinate to God the Father.

Athanasius argues that Christ is truly divine, affirming His co-eternity and consubstantiality with the Father. He emphasizes that if the Son were a created being, He could not truly mediate between God and humanity or effect salvation, as only God can fulfill such a role. The author explains the importance of the Incarnation, where the divine Word became flesh. He asserts that the Son took on human nature not to become a different entity but to redeem humanity. His divine nature and human nature coexist fully in one person, underscoring the significance of Christ’s dual nature in theological and soteriological contexts.

The Bishop of Alexandria employs biblical texts to establish Christ’s divinity, interpreting passages from the Gospels and the Old Testament that affirm Christ’s eternal existence and His active role in creation. He emphasizes that Scripture reveals the Son as Lord and God, refuting Arian’s claims of His being a lesser being. He argues that denying the full divinity of Christ undermines the entire Christian faith. If Christ is not fully God, then His sacrifice is insufficient for the salvation of humanity. He posits that understanding Christ as both God and man is essential for comprehending the redemption offered to believers.

Throughout “Against the Arians,” Athanasius appeals to the Church’s tradition, highlighting the consensus among early Christian leaders regarding the nature of Christ. He urges adherence to orthodox teachings that have been upheld throughout the ages. Athanasius’s work is also a call to defend and uphold the truths of the Christian faith in the face of heretical teachings. He recognizes the danger of Arian thought and encourages believers to remain steadfast in their understanding of the Trinity.

In 1:51, Athanasius discusses the theological concept of redemption through the figure of the “second Adam,” which refers to Jesus Christ as opposed to the first man, Adam. The author begins by establishing a theological framework: when Adam, the first human, sinned, he introduced death and sin into the world. This act of transgression altered the state of humanity, leading to a universal consequence for all men. In contrast, the “second Adam,” or Christ, is portrayed as unalterable and unchangeable. This is significant because, in the face of the Serpent (symbolizing evil or temptation), Christ’s unchangeable nature ensures that He can resist and ultimately overcome the deceit and assaults of evil. The text emphasizes that while Adam’s sin had widespread repercussions, Christ’s redemptive power is also intended to extend to all humanity, providing them with the ability to overcome sin.

Moreover, the author argues that Christ’s unchangeable nature means that He can embody righteousness and reject iniquity. By assuming human flesh—that which is alterable—He could “condemn sin” and liberate humanity from its grasp. This act of taking on human form allowed Him to fulfill the righteousness of the law, demonstrating a pathway for believers to live according to the Spirit rather than being dominated by the flesh.

In essence, the overarching message is one of hope and empowerment for humanity. It suggests that through faith in Christ, individuals can access the strength needed to resist temptation and sin. The conclusion highlights that those who are aligned with the Spirit of God are not bound by their original sinful nature but instead are empowered to live righteously. This reflects a transformational shift from death to life, from sin to righteousness, through the figure of Christ.

Ambrose of Milan (A.D. 380)
On the Death of his brother Satyrus, II:6

“For death is alike to all, without difference for the poor, without exception for the rich. And so
although through the sin of one alone, yet it passed upon all; that we may not refuse to
acknowledge Him to be also the Author of death, Whom we do not refuse to acknowledge as the
Author of our race; and that, as through one death is ours, so should also be the resurrection; and
that we should not refuse the misery, that we may attain to the gift. As we read, Christ ‘is come
to save that which was lost,’ and ‘to be Lord both of the dead and living.’ In Adam, I fell; in Adam,
I was cast out of paradise, and in Adam, I died; how shall the Lord call me back, except He finds
me in Adam, guilty as I was in him, so now justified in Christ. If death is the debt of all, we must
be able to endure the payment. But this topic must be reserved for later treatment.”

The text reflects a theological understanding of death, sin, and redemption, drawing from Christian doctrine. The opening statement emphasizes that death is an inevitable part of human existence, affecting everyone regardless of their social status or wealth. This underscores the idea of equality in mortality, highlighting that earthly distinctions are rendered meaningless in the face of death.

The reference to “the sin of one person” alludes to the biblical story of Adam and Eve in the Book of Genesis. Adam’s transgression is depicted as the catalyst for death entering the world, symbolizing humanity’s fallen state. This notion reflects the doctrine of original sin, where all humans inherit a sinful nature due to Adam’s actions.

Ambrose acknowledges God as the “Author of both death and our existence,” suggesting that death, while a consequence of sin, is also part of God’s overarching plan. This characterization portrays God not only as a creator but as one who has authority over both life and death. The assertion that “resurrection should follow” indicates a belief in life after death, specifically the Christian hope of resurrection through Christ. It connects suffering and acknowledgment of sin with the possibility of receiving salvation and eternal life.

The quotes from scripture emphasize Christ’s role in salvation, framing him as the one who came to redeem humanity from sin and death. This signifies hope and restoration, indicating that while humanity fell through Adam, they can be justified through faith in Christ. Moreover, the author expresses a personal journey of understanding sin and redemption, acknowledging their guilt in Adam yet finding hope in Christ. This introspection highlights the individual nature of faith and the journey toward spiritual reconciliation.

By stating that “death is a debt we all owe,” it captures the idea that mortality is an unavoidable aspect of human life, a consequence of sin that must be faced. The mention of needing further exploration suggests that this theme of death and redemption is complex and merits deeper theological discussion. Overall, this text profoundly contemplates mortality, sin, and the promise of redemption through Christ, emphasizing both the universality of death and the hope offered by faith.

John Chrysostom (A.D. 391)
Homily on Romans, 10

“How then did death come in and prevail? “Through the sin of one.” But what means, “for that all
have sinned?” This; he having once fallen, even they that had not eaten of the tree did from him,
all of them, become mortal…From whence it is clear that it was not this sin, the transgression,
that is, of the Law, but that of Adam’s disobedience, which marred all things. Now, what is the
proof of this? The fact that even before the Law all died: for ‘death reigned’ he says, ‘from Adam
to Moses, even over them that had not sinned.’ How did it reign? ‘After the similitude of Adam’s
transgression, who is the figure of Him that was to come.’ Now, this is why Adam is a type of
Christ … When the Jew says to thee, How came it that by the well-doing of this one Person,
Christ, the world was saved? Thou mightest be able to say to him, How by the disobedience of
this one person, Adam, came it to be condemned?”

John Chrysostom delves into the theological implications of sin and death as represented in Christian doctrine, particularly referencing the biblical accounts of Adam and Christ. The phrase “through the sin of one” refers to the narrative in Genesis where Adam disobeys God by eating from the forbidden tree. This act is portrayed as the original sin that introduces death into the human experience. The text implies that Adam’s disobedience was not just a simple act of sin but a profound turning point that affected all humanity. When it states, “for that all have sinned,” it emphasizes that Adam’s fall resulted in a sinful nature being inherited by all of humanity. This suggests that death is not just a physical end but a spiritual condition impacting every person. The idea that those who had not sinned like Adam still died underscores the belief that the consequences of sin extend beyond individual actions.

Chrysostom points out that death reigned from Adam until Moses, a time frame that indicates the pervasive nature of sin. It emphasizes that death was present and had authority even before the Mosaic Law was given, indicating that mortality and spiritual corruption are intrinsic human conditions rather than merely violations of codified laws. The comparison of Adam to Christ is significant here. Adam is described as a “type” of Christ, suggesting that just as Adam’s disobedience brought death, Christ’s obedience and good deeds bring salvation. This establishes a theological parallel, where the acts of one person (Adam) lead to widespread consequences, while the acts of another (Christ) lead to redemption.

The rhetorical question posed in response to a Jewish inquiry about salvation through Christ’s deeds reflects the intricacy of the discussion. It draws a parallel between the mechanisms of condemnation and salvation, challenging the idea that only individual actions determine one’s fate. The text invites a deeper understanding of how interconnected human actions contribute to both despair and hope.

In summary, the text explores the theological lineage of sin and redemption, illustrating how the narrative of Adam’s disobedience versus Christ’s righteousness is a foundational element in Christian belief. It reaffirms the idea that what began with one man’s fall could be countered by one man’s righteousness, underpinning the overall theme of grace and salvation.

Pacian (ante A.D. 392)
Sermons on Baptism, 2,6

“After Adam sinned, as I noted before, when the Lord said, ‘You are earth, and to earth, you shall
return,’ Adam was condemned to death. This condemnation was passed on to the whole race. For
all sinned, already by their sharing in that nature, as the Apostle says: “For through one man sin
made its entry, and through sin death, and thus it came down to all men because all have
sinned…Someone will say to me: But the sin of Adam deservedly passed on to his posterity,
because they were begotten of him: but how are we to be begotten of Christ, so that we can be
saved through Him? Do not think of these things in a carnal fashion. You have already seen how
we are begotten by Christ our Parent. In these last times, Christ took a soul and with it flesh from
Mary: this flesh came to prepare salvation.”

Pacian discusses the theological concept of original sin and its implications for humanity. It begins with the biblical narrative of Adam, whose sin in the Garden of Eden led to the condemnation of death—not just for himself, but for all of humanity. This idea is rooted in the Old Testament when God tells Adam, “You are dust, and to dust you shall return,” highlighting the significance of human mortality and the consequence of sin.

The reference to the Apostle emphasizes that through Adam’s sin, death entered the world, signifying that all humans inherit this sinful nature, leading to spiritual death. The author acknowledges a common objection: that Adam’s sin is directly inherited by his descendants simply because they are his offspring. However, he challenges readers to think beyond a physical or biological understanding.

Pancian introduces the concept of being “born of Christ” as a means of salvation. This suggests a spiritual rebirth or transformation distinct from biological lineage. In Christian theology, this is often linked to the idea of being “born again,” a rebirth through faith in Christ. The mention of Christ taking on flesh from Mary points to the Incarnation, where the Divine Logos becomes human to provide salvation. This act is portrayed as a crucial part of God’s plan to redeem humanity from the consequences of original sin.

Overall, the text emphasizes the interconnectedness of sin, death, and the hope for salvation through Christ, shifting the perspective from a purely physical understanding of inheritance to a spiritual one.

Augustine of Hippo (A.D. 415)
On Nature and Grace, 4

“This grace, however, of Christ, without which neither infants nor adults can be saved, is not
rendered for any merits, but is given gratis, on account of which it is also called grace. ‘Being
justified,’ says the apostle, ‘freely through His blood.’ Whence they, who are not liberated through
grace, either because they are not yet able to hear, or because they are unwilling to obey, or
again because they did not receive, at the time when they were unable on account of youth to
hear, that bath of regeneration, which they might have received and through which they might
have been saved, are indeed justly condemned; because they are not without sin, either that
which they have derived from their birth or that which they have added from their own
misconduct. ‘For all have sinned’–whether in Adam or in themselves–“and come short of the glory
of God.’”

Augustine discusses the concept of grace in relation to salvation, emphasizing that it is a fundamental gift from Christ that is not based on an individual’s merits or actions. This grace is essential for infants and adults, indicating that all people rely on this divine grace for salvation regardless of their understanding or ability to obey.

The phrase “justified freely through His blood” highlights the belief that salvation results from Christ’s sacrifice rather than human effort or worthiness. It suggests that salvation is a gift that cannot be earned. The author also addresses the consequences for those not receiving this grace. It notes that individuals who fail to attain salvation—whether due to lack of understanding, opportunity, or willingness—face condemnation. This condemnation arises not from their inability to receive grace but from the inherent sinfulness of humanity; all people are born with original sin and commit personal sins.

The final quotes reinforce the idea that “all have sinned.” This includes both the sin inherited from Adam and the sins individuals commit throughout their lives. Thus, Augustine emphasizes the universal need for grace to be reconciled with God and attain salvation, as all fall short of God’s glory.

“But the things that come out of the mouth come from the heart, making a man unclean.
For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false
testimony, slander. These are what make a man unclean, but eating with unwashed hands
does not make him unclean.”
Matthew 15, 18-19

Pax vobiscum

The Church Fathers: The Sacrament of Reconciliation

 Sacramentology

“In church, confess your sins, and do not come to your prayer with a guilty
conscience. Such is the Way of Life…On the Lord’s own day, assemble in common
to break bread and offer thanks; but first confess your sins, so that your sacrifice
may be pure.”
Didache, 4:14,14:1 (c. A.D. 90) 

And many of them that believed, came confessing and declaring their deeds.
Acts 19, 18

My explications of the Patristic texts

Ignatius of Antioch (c A.D. 110)
Epistle to the Smyraeans, 9:1

“It is reasonable for the future to be vigilant, and while we have yet time, to repent unto God. It is
well to honor God and the bishop; he who honoureth the bishop is honored of God; he who doeth
anything without the knowledge of the bishop, serveth the devil.”

Ignatius of Antioch emphasizes the importance of vigilance and repentance in one’s spiritual life. He suggests that individuals should be proactive in their faith, recognizing the need for reflection and improvement before it is too late. The call to repent unto God underscores the belief that acknowledging one’s shortcomings and seeking forgiveness is vital to maintaining a righteous life.

Additionally, the author highlights the significance of honoring both God and church leadership, represented here by the bishop. The phrase “he who honoureth the bishop is honored of God” suggests a connection between respect for spiritual authority and divine favor. This indicates that supporting and respecting church leaders is seen as crucial in one’s relationship with God.

Conversely, the statement “he who doeth anything without the knowledge of the bishop, serve the devil” warns against acting independently of church authority. It implies that disregarding the guidance of the bishop can lead one away from God’s path and into sin, suggesting that community and collective adherence to spiritual teachings are vital for staying on the right course.

Overall, Ignatius reminds us of the importance of humility, accountability, and the role of church leadership in a believer’s life. He encourages a balance of personal responsibility in faith and recognition of communal spiritual authority.

Irenaeus of Lyons (A.D. 180)
Against Heresies, 1:13

“Such are the words and deeds by which, in our own district of the Rhone, they have deluded
many women, who have their consciences seared as with a hot iron. Some of them, indeed, make
a public confession of their sins, but others of are ashamed to do this and tacitly despairing of
attaining the life of God, have; some of them apostatized altogether, while others hesitate
between the two courses and incur that which is implied in the proverb, ‘neither without nor
within;’ possessing this as the fruit from the seed of the children of knowledge.”

Irenaeus of Lyons critiques certain women's spiritual and moral state in a specific district, likely referring to a context where religious or doctrinal confusion affects their lives. The phrase “consciences seared as with a hot iron” suggests that these women have faced deep moral injuries or have become desensitized to their ethical beliefs due to the influence of misleading teachings. The introduction indicates that many women in the district have been misled by erroneous doctrines or practices, which implies a spiritual crisis or corruption in their community.

The author highlights two primary responses to sin among these women. Some choose to confess their sins publicly, indicating a degree of willingness to seek redemption. This act of confession is commonly seen as a step towards reconciliation with one’s spiritual beliefs. However, many others feel ashamed and do not have the courage to confess, which reflects their internal struggle and despair regarding their spiritual lives.

The mention of apostasy suggests that some have completely renounced their faith or religious commitments, possibly out of hopelessness or disillusionment. The others, who hesitate between different choices, embody a state of limbo. This duality reflects the proverb “neither without nor within,” indicating their struggle with being neither fully committed to their faith nor fully detached from it. The proverb serves to encapsulate their conflict — they are caught in a middle ground, lacking clarity or commitment, which leads to spiritual fruitlessness. The “children of knowledge” might refer to those who possess awareness or enlightenment about spiritual truths yet find themselves leading lives unreflective of that knowledge.

In short, the passage offers a somber reflection on the consequences of misleading teachings and the complex emotional and moral landscapes navigated by individuals in such confusing spiritual climates. It captures the depths of despair that can emerge from a loss of faith and the struggle to reconcile one’s beliefs with the realities of life.

Hippolytus (A.D. 215)
Apostolic Tradition, 3

“Father who knowest the hearts of all grant upon this Thy servant whom Thou hast chosen for
the episcopate to feed Thy holy flock and serve as Thine high priest, that he may minister
blamelessly by night and day, that he may unceasingly behold and appropriate Thy countenance
and offer to Thee the gifts of Thy holy Church. And that by the high priestly Spirit, he may have
authority to forgive sins…”

The text is a supplicatory prayer that addresses God, specifically invoking the Father as the one who understands the true nature and intentions of all individuals. It is centered on a selected individual who is about to assume the role of a bishop, highlighting the weight of this holy responsibility. The prayer begins by acknowledging God as the Father who knows the hearts of all people, emphasizing divine omniscience and understanding.

The supplicant refers to an individual chosen for the episcopate (the position of a bishop) to lead and nurture the congregation, referred to as “Thy holy flock.” This indicates a sense of sacred duty and responsibility. His prayer seeks divine assistance for the newly appointed bishop, asking that he may serve in a " blameless manner " day and night. This implies a lifestyle of constant vigilance and dedication, highlighting the seriousness of such a spiritual office.

The idea of “unceasingly beholding and appropriating Thy countenance” suggests a desire for the bishop to be in a constant state of communion with God. The term “countenance” refers to God’s presence or approval, which the priest seeks to embody and reflect in his ministry. The bishop is called to offer gifts to God on behalf of the Church. Offerings represent both the sacrificial and communal aspects of worship, where devotion and gratitude are expressed.

The concluding plea is for the bishop to possess the “high priestly Spirit,” granting him the authority to forgive sins. This underscores the significant spiritual power and responsibility associated with his role, as forgiveness is a central aspect of Christian teachings and pastoral duties. 

The text serves as a solemn prayer for divine guidance, purity, strength, and the necessary spiritual authority for someone stepping into a highly revered and impactful position within the Church.

Cyprian of Carthage (A.D. 250)
To the Clergy, 9 (16):2

“Although sinners may do penance for a set time and come to public confession for smaller sins,
and receive the right of communion through the imposition of the hands of the bishop and clergy
according to the rules of discipline, it is concerning that, during ongoing persecution and with the
peace of the Church not yet restored, they are admitted to communion and their names are
presented. Their penitence is not yet performed, confession is not yet made, and the hands of the
bishop and clergy are not yet laid upon them, but they are still given the eucharist. This goes
against the writing that says, ‘Whosoever shall eat the bread and drink the cup of the Lord
unworthily shall be guilty of the body and blood of the Lord.’”

Cyprian’s ‘To the Clergy, 9’ addresses the practice of granting communion to sinners who have not fully completed their penance or made a proper confession. It highlights a situation where individuals, despite ongoing persecution and the Church’s lack of peace, are being admitted to partake in the Eucharist.

The Bishop of Carthage begins by acknowledging that sinners can do penance for a designated period and confess smaller sins publicly. However, the emphasis is on the importance of completing this process before receiving communion. Proper communion involves the imposition of hands by bishops and clergy, symbolizing the authority and acknowledgment of the individual’s penitence. The author indicates that this step is being bypassed.

Cyprian expresses concern regarding the admission of these individuals to communion, suggesting that their penitential process is incomplete, and they have not yet made confession or undergone the appropriate rites. He quotes a biblical injunction regarding the consequences of receiving the Eucharist unworthily (1 Cor 11:27-30). It implies that the act of receiving communion without genuine repentance makes the participants guilty of disrespecting the sacrament and, by extension, Christ’s sacrifice.

In essence, the text critiques the laxity in enforcing ecclesiastical discipline regarding communion rituals during a time of crisis, raising moral and theological questions about the nature of true repentance and the sanctity of the Eucharist.

John Chrysostom (A.D. 387)
The Priesthood, 3:5

“If anyone considers how significant it is for a mere mortal, wrapped in flesh and blood, to be
able to approach the blessed and pure nature, they will then clearly see the great honor bestowed
upon priests by the grace of the Spirit. These sacred rites are performed through their ministry,
paramount for our dignity and salvation. Those who dwell on earth and make it their home are
entrusted with the administration of heavenly matters, and they have received an authority not
granted even to angels or archangels. For it has not been said to them, ‘Whatever you bind on
earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ Those
who govern on earth have the authority to bind only the body, whereas this binding affects the
soul and reaches the heavens. What priests do here below, God confirms above, and the Master
validates the decisions of His servants. In fact, what else is this but a heavenly authority that He
has granted them when He says, ‘Whose sins you forgive are forgiven, and whose sins you retain
are retained’? What authority could be greater than this? ‘The Father has given all judgment to
the Son,’ yet I see that the Son has granted all this authority to these men.”

The passage highlights the profound honor and responsibility bestowed upon priests through divine grace. It emphasizes the significance of their role as mediators between the earthly and the heavenly, performing sacred rites critical to humanity’s dignity and salvation. The text outlines priests' unique privilege in approaching the divine, underlining that their administration is not simply a human task but one that holds heavenly significance. They are entrusted with matters traditionally reserved for the celestial realm, such as the binding and loosing of sins, a power not even given to angels.

John Chrysostom draws a distinction between the limited authority of earthly governance, which can only affect the physical body and the spiritual authority granted to priests, which impacts the soul and extends to heavenly realms. This indicates that their work is important not only in a religious sense but also in a cosmic context. He states that the actions and decisions made by priests on Earth are validated by God in the heavens, suggesting a direct link between their earthly ministry and divine approval. The ability of priests to forgive or retain sins is portrayed as an extraordinarily significant authority, relating closely to the judgment that has been given to Jesus.

Finally, the author acknowledges Christ’s ultimate authority, entrusting such significant powers to priests. This reveals a theology in which human mediators play an essential role in the divine economy of salvation, emphasizing the intertwining of the divine and human realms in spiritual matters.

In conclusion, the text encapsulates the weight of the priestly vocation and its implications for both individual faith and the broader community’s relationship with the divine. It speaks to the higher calling of priests as conduits of grace, illustrating the seriousness and elevation of their role in the spiritual life of believers.

Ambrose of Milan (A.D. 388)
Concerning Repentance, I:7-8

“The Church exercises its authority by both forgiving and retaining sin. On one side, heresy is
cruel, and on the other, disobedient. Heresy aims to bind what it will not loosen, and refuses to
loosen what it has bound, thus condemning itself with its own actions. The Lord intended for the
power of binding and loosing to be equal, and established conditions for both. This power is
entrusted to the Church and its priests alone, not to heresy. The Church rightly claims this power
as it has true priests, while heresy, lacking the priests of God, cannot claim it. In their shameless
obstinacy, heresy inadvertently acknowledges its lack of priestly power. Furthermore, anyone
who has received the Holy Spirit has also received the power to forgive and retain sin, as stated in
scripture: ‘Receive the Holy Spirit: If you forgive anyone’s sins, their sins are forgiven; if you do
not forgive them, they are not forgiven.’ Therefore, anyone without the power to forgive sins has
not received the Holy Spirit. The role of the priest is a gift of the Holy Spirit, and it is their special
right to forgive and retain sins. How can those who distrust His power and right claim this gift?”

Ambrose presents a theological exploration of the Church’s authority concerning sin and forgiveness, emphasizing the distinction between the Church and heresy. The Church is described as possessing the dual authority to forgive sins and to retain them. This power is viewed as a divine mandate rooted in the teachings of Christ. Heresy is portrayed negatively, characterized as cruel and disobedient. It attempts to exert control by binding individuals in a way that opposes the Church’s mission of liberation through forgiveness. The author asserts that heresy fails to adhere to the balance intended by God in the power of binding and loosing.

Further, Ambrose argues that this power is intended to be used judiciously and is reserved for the Church and its legitimate priests. The implication is that true authority comes from a divine, sacramental role within the Church, which heresy, due to its lack of legitimate priests, cannot claim. There’s a suggestion that heresy, through its actions, inadvertently proves its lack of authentic priestly power by being obstinate and unyielding. This criticism highlights the inherent contradiction in heresy: it seeks authority without adhering to the sources of that authority.

Ambrose references scripture to support the idea that receiving the Holy Spirit is intrinsically connected to the ability to forgive sins. Without this ability, one cannot claim to have received the Holy Spirit. Therefore, the receipt of the Holy Spirit is vital for any authentic exercise of the power to forgive. Priests are depicted as having a unique and special role meant to administer the sacrament of reconciliation. Their authority is a gift from the Holy Spirit, and it is rooted in the trust and connection to divine authority. The author questions how anyone who doubts this divine endorsement can justifiably claim the ability to forgive sins.

In summary, the text emphasizes the legitimacy of the Church’s power over sin, critiques heretical movements, and underscores the connection between the Holy Spirit and the authentic priestly role, providing a defense of Church authority in spiritual matters.

Augustine of Hippo (A.D. 397)
Christian Combat

“All mortal sins are to be submitted to the keys of the Church, and all can be forgiven; but
recourse to these keys is the only, the necessary, and the certain way to forgiveness. Unless those
who are guilty of grievous sin have recourse to the power of the keys, they cannot hope for
eternal salvation. Open your lips, them, and confess your sins to the priest. Confession alone is
the true gate to Heaven.”

The text emphasizes the significance of confession within the context of the Church and the belief in the necessity of seeking forgiveness for mortal sins. Here are the key points and their implications.

Augustine states that all mortal sins, which are serious offenses against God’s commandments, can be forgiven, highlighting the Church’s role in this process. The reference to the “keys of the Church” symbolizes the authority given to the Church, particularly the clergy, to grant absolution and facilitate reconciliation with God. This ties into traditional Christian beliefs about the Church’s sacramental power. The author asserts that turning to the Church, specifically through confession, is the only way to attain forgiveness and eternal salvation. This underscores the importance of the sacrament of confession as a vital aspect of the faithful’s relationship with God.

The call to “open your lips and confess your sins to the priest” conveys a sense of urgency and necessity in confessing one’s sins. It suggests that individuals should actively seek this sacrament to remedy their spiritual state. By stating that confession is the “true gateway to Heaven,” Augustine encapsulates the belief that the act of confessing sins is not only about obtaining forgiveness but is also fundamentally linked to the journey toward eternal life with God.

This text reflects traditional Christian teachings on sin, confession, and the salvation process, emphasizing the Church’s indispensable role in spiritual reconciliation and the importance of individual accountability in seeking God’s mercy.

Jerome (A.D. 398)
Commentary on Matthew, 3:16,19

“Just as in the Old Testament the priest makes the leper clean or unclean, so in the New Testament
the bishop and presbyter binds or looses not those who are innocent or guilty, but by reason of
their office, when they have heard various kinds of sins, they know who is to be bound and who
loosed.”

Jerome draws an analogy between the roles of religious figures in the Old Testament and the New Testament in evaluating spiritual and moral states.

In the Old Testament, the priest’s primary role in relation to leprosy highlights the importance of ritual purity and community health. When someone was considered a leper, the priest examined them to determine if they were “clean” or “unclean.” This decision was not just a health assessment; it had significant implications for the individual’s ability to participate in community worship and interaction. The priest’s judgment was based on specific criteria established by religious law.

Transitioning to the New Testament, the text refers to the roles of bishops and presbyters (elders) within the early Christian community. These figures possess the authority to “bind” or “loose,” which is often interpreted as having the power to impose duties or grant forgiveness. This authority is grounded not in a legalistic judgment of innocence or guilt but in a pastoral responsibility to guide individuals based on their spiritual state and the context of their sins.

The process of discerning the proper course of action involves listening to the confessions or accounts of those seeking guidance. It suggests a deeper understanding of human behavior and the complexities of sin, allowing the clergy to discern who requires reprimand (binding) and who may receive forgiveness or restoration (loosing). This authority emphasizes a relational, compassionate approach rather than a strict moral judgment.

In short, the text underscores the continuity of priestly authority across the Old and New Testaments, emphasizing discernment and pastoral care over mere condemnation based on legalistic standards.

Whose sins you shall forgive, they are forgiven them;
and whose sins you shall retain, they are retained.
John 20, 23

Pax vobiscum

The Church Fathers: The Holy Eucharist

 Sacramentology

While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it
to the disciples, and said, “Take, eat; this is my body.” Then he took a cup, and after
giving thanks he gave it to them, saying, “Drink from it, all of you; for this is my blood of
the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will
never again drink of this fruit of the vine until that day when I drink it new with you in my
Father’s kingdom.
Matthew 26, 26-29

The chalice of benediction, which we bless, is it not the communion of
the blood of Christ? And the bread, which we break, is it not the
partaking of the body of the Lord?
1 Corinthians 10, 16

..My Explications of the Patristic Texts

St. Ignatius of Antioch (c A.D. 110)
Epistle to Smyrnaeans, 7,1

“They [Gnostics] abstain from participating in the Eucharist and from prayer because they do not
acknowledge the Eucharist as the flesh of Jesus Christ, who suffered for our sins and was raised
by the Father. Those who speak against this gift of God bring judgment upon themselves. It would
be better for them to revere it so they might have eternal life. Therefore, it is appropriate to keep
away from such people and not talk about them, but instead, pay attention to the teachings of
the prophets and, most importantly, the Gospel, which reveals the Passion and fully proves the
Resurrection. Avoid all divisions, as they lead to evil.”

Ignatius, Bishop of Antioch, discusses the beliefs of the Gnostics, a religious group known for their distinct interpretation of Christian doctrine. They rejected the orthodox doctrine of Christ's incarnation, maintaining that he was just a phantasm who only appeared to be genuinely human. Thus, Ignatius states that Gnostics abstain from participating in the Eucharist—an important sacrament in Christianity that represents the body and blood of Jesus Christ—and from prayer. The reason for this abstention is their rejection of the Eucharist as the true flesh and blood of Jesus, who suffered for humanity's sins and was resurrected by God.

The author warns against those who criticize or oppose the Eucharist, emphasizing that such actions carry serious consequences—bringing judgment upon themselves. It suggests that reverence for the Eucharist is essential for attaining eternal life, implying that recognizing and honoring this sacrament is a vital aspect of faith.

Furthermore, Ignatius advises believers to distance themselves from individuals or groups that do not share this belief, specifically those who diverge from the traditional teachings of prophets and the Gospel. He highlights the importance of focusing on the core teachings of the Gospel, which emphasize Jesus' suffering (the Passion) and resurrection, as these are central to the Christian faith.

Finally, the text warns against divisions within the faith community, asserting that such divisions lead to negative outcomes, or "evil." In summary, the message encourages unity in belief, adherence to fundamental Christian doctrines, and an appreciation for the significance of the Eucharist in the context of salvation.

St. Justin Martyr (A.D. 155)
First Apology, 66

“For not as common bread and common drink do we receive these; but in like manner as
Jesus Christ, our Saviour, having been made flesh and blood for our salvation, so likewise
have we been taught that the food which is blessed by the prayer of His word and from
which our blood and flesh by transmutation are nourished, is the flesh and blood of that
Jesus who was made flesh.”

This text discusses the significance of the Eucharist in Christian theology, emphasizing the belief in the transformation of ordinary elements—bread and wine—into the sacred body and blood of Jesus Christ.

Justin Martyr begins by asserting that the bread and wine used in the Eucharist are not ordinary sustenance. Unlike common food and drink, which serve merely to satisfy physical hunger, these elements hold a deeper spiritual significance.

The author draws a parallel between the Eucharistic elements and Jesus Christ himself. He emphasizes that Jesus, as the Savior, became incarnate—taking on human flesh and blood for humanity's salvation. This incarnation is essential to understanding the divine nature of the Eucharist.

The term "transmutation" indicates a transformation, suggesting that the bread and wine, when blessed, undergo a change of substance that allows believers to receive physical and spiritual sustenance. This idea aligns with the doctrine of transubstantiation, which asserts that the substance of bread and wine changes into the actual body and blood of Christ while retaining their physical or accidental appearances.

Ultimately, the text conveys that partaking in this blessed food profoundly nourishes believers, who receive the flesh and blood of Christ. This nourishes their spiritual lives and strengthens their relationship with God.

In summary, this passage underscores the deep spiritual significance of the Eucharist, highlighting its foundation in the incarnation of Christ and the belief in its transformative power to provide spiritual sustenance to believers.

St. Irenaeus of Lyons (c A.D. 190)
Against Heresies, V:2,2

“He acknowledged the cup (which is a part of the creation) as his own blood, from which he
bedews our blood; and the bread (also a part of creation) he affirmed to be his own body, from
which he gives increase to our bodies.”

The text conveys a deep theological idea about the relationship between the physical elements of bread and wine and their spiritual significance in the context of Christian beliefs, particularly in the Eucharist or Communion.

The reference to “the cup” and “the bread” as parts of creation emphasizes the material nature of these elements. They are not mere symbols, but rather integral aspects of the physical world that God has made. This establishes a link between the divine and the material.

By stating that the cup is “his own blood” and the bread is “his own body,” the text highlights the concept of transubstantiation found in the Catholic tradition. It suggests that through divine intervention, these elements take on a new, sacred reality during the Eucharist. The bread and wine substantially become the body and blood of Christ through the power of the Holy Spirit.

The phrases “bedews our blood” and “gives increase to our bodies” suggest a transformative effect. The blood symbolizes life and sacrifice, implying that through the consumption of these elements, believers receive spiritual nourishment and vitality. This aligns with the idea that partaking in the Eucharist strengthens one's faith and connection to the divine.

Overall, the text reflects the belief that participating in the sacrament allows individuals to partake in the divine life of Christ, both nurturing their spiritual health and deepening their relationship with God. It emphasizes the sacred connection between the physical and spiritual realms, illustrating how ordinary elements can serve as conduits for divine grace and sustenance.

St. Clement of Alexandria (A.D. 202)
The Instructor, 2

“The blood of the grape, symbolizing the Word, wanted to be mixed with water, just as His blood
is mixed with salvation. The blood of the Lord has two aspects: His flesh’s blood, which redeems
us from corruption, and the spiritual blood, which anoints us. Drinking the blood of Jesus means
sharing in the Lord’s immortality, as the Spirit is the driving force of the Word, just as blood is for
the flesh. Therefore, as wine is mixed with water, so is the Spirit with humans. The mixture of
wine and water nourishes faith, while the Spirit leads to immortality. The combination of both
the water and the Word – is called the Eucharist, a renowned and glorious grace. Those who
partake of it by faith are sanctified in body and soul.”

St. Clement discusses deep theological concepts related to the sacrament of the Eucharist, highlighting the significance of the blood of Christ in both physical and spiritual dimensions.

The phrase "blood of the grape" emphasizes the symbolic relationship between wine and Christ's blood, which is often represented in Christian rituals. This blood is linked to the Word, suggesting that Jesus’ teaching and essence are intertwined with His sacrificial act.

The author introduces two aspects of Jesus’ blood: "Flesh’s Blood" refers to the physical blood of Christ that redeems humanity from sin and corruption, underscoring a doctrine of salvation through His sacrifice. "Spiritual Blood" signifies the anointing and empowerment provided by the Holy Spirit, indicating that divine grace produced by Christ's sacrifice is essential for spiritual life.

"Drinking the Blood of Jesus" expresses the idea of participating in Christ’s eternal life. By "drinking" His blood, believers are said to share in His immortality, emphasizing the transformative power of faith.

"Wine and Water" parallels the mixing of wine and water, symbolizing the union of the divine Spirit with human beings. This mixture serves a dual purpose: It strengthens and nourishes the faith of believers, and the Holy Spirit is portrayed as essential for attaining immortality.

The term "Eucharist" refers explicitly to the sacramental act in which believers participate in the body and blood of Christ. It is described as a "renowned and glorious grace," signifying its importance and sacredness in Christian practice.

Finally, the Bishop of Alexandria states that participants of the Eucharist who engage by faith are sanctified in both body and soul, indicating that this sacred act brings about a holistic transformation and communion with God.

Overall, the explication reveals a rich theological assertion about the nature of Christ's redemptive act, the role of the Holy Spirit, and the transformative power of the Eucharist in the life of believers. The text encourages a profound engagement with these spiritual truths through faith.

St. Cyprian of Carthage (A.D. 253)
To Caeilius, Epistle 62(63):13

“For because Christ bore us all, in that He also bore our sins, we see that in the water is
understood the people, but in the wine is showed the blood of Christ. Thus, in consecrating the
cup of the Lord, water alone cannot be offered, even as wine alone cannot be offered. For if
anyone offers wine only, the blood of Christ is dissociated from us; but if the water is alone, the
people are dissociated from Christ. When both are mingled and joined with one another by a close
union, there is a completed spiritual and heavenly sacrament. Thus, the cup of the Lord is neither
water nor wine alone unless each is mingled with the other. On the other hand, the body of the
Lord cannot be flour alone or water alone unless both should be united, joined together, and
compacted in the mass of one bread. In this very sacrament, our people are shown to be made
one, so that in like manner as many grains, collected, and ground, and mixed together into one
mass, make one bread; in Christ, who is the heavenly bread, we may know that there is one body,
with which our number is joined and united.”

Cyprian of Carthage addresses the theological significance of the elements used in the sacrament of Holy Communion, specifically focusing on the combination of water and wine. He articulates the belief that Christ's sacrifice encompasses both the act of bearing humanity’s sins and the unification of believers through the sacrament.

The Bishop of Carthage begins by explaining that water represents the people while wine represents the blood of Christ. This duality is essential for understanding the sacrament's full meaning. The significance lies in the connection created between Christ and the congregation.

Cyprian argues that neither water nor wine should be offered alone in the sacrament. Offering only wine would imply a separation of Christ’s blood from the believers, while offering only water would disconnect the community from Christ himself. The mingling of the two signifies the necessary relationship between Christ and His followers. Blood and water flowed from Jesus' side after it was pierced by a soldier's lance as he hung upon the cross, and shortly after, he commended his spirit to the Father and passed away. Water represents spiritual regeneration through the sacrament of Baptism. The blood of Christ is the source of the grace of justification and forgiveness (See John 19:34; 1 John 5:6).

The proper offering, therefore, must unite both elements to create a complete spiritual sacrament. This union signifies a deeper relationship between Christ and the church community, highlighting that both he and the believers are intertwined in a sacred bond.

Similar to the mingling of water and wine, the body of Christ is not just represented by flour or water alone but requires a union of both to create one bread. This serves as a metaphor for the church, comprised of many individuals who come together as one body through Christ.

Cyprian's closing thoughts emphasize the unity brought about by this sacramental act. Just as individual grains of wheat are ground and mixed to form one loaf, so are the believers merged into one body through Christ. This reflects the communal aspect of faith, illustrating that individuals participate collectively in the mystery of the blessed sacrament.

Overall, the text beautifully articulates the importance of unity in the practice of Communion, emphasizing that a meaningful sacrament requires the joining of both elements to reflect the relationship between Christ and His followers. It highlights the theology of community in the Christian faith, underscoring that individual believers are part of a larger whole in their relationship with Christ.

St. Cyril of Jerusalem (c A.D. 350)
Catechetical Lectures, XXII:8

“Having learned these things, and been fully assured that the seeming bread is not
bread, though sensible to taste, but the Body of Christ; and that the seeming
wine is not wine, though the taste will have it so, but the Blood of Christ; and
that of this David sung of old, saying, And bread strengthens man’s heart, to
make his face to shine with oil, ‘strengthen thou thine heart,’ by partaking
thereof as spiritual, and ‘make the face of thy soul to shine.’”

St. Cyril delves into the theological understanding of the Eucharist, specifically the belief in transubstantiation, where the substances of bread and wine used in Communion are believed to substantially transform into the actual Body and Blood of Christ, despite still appearing as bread and wine to the senses.

The phrase "the seeming bread is not bread" suggests a deeper, spiritual, or metaphysical truth that transcends physical perception. The idea is that what is experienced through taste and sight is not the essence of the sacrament; rather, it holds a sacred significance that believers must grasp beyond their senses.

The mention of David's psalm links the significance of bread to spiritual nourishment. Bread symbolizes sustenance, both physical and spiritual, in many religious contexts. The quoted part, “And bread strengthens man’s heart,” emphasizes that partaking in the Eucharist provides bodily nourishment and strengthens the soul and spirit.

The author exhorts believers to engage with the sacrament thoughtfully. “Strengthen thou thine heart” implies a call to seek spiritual fortification through this sacred act, indicating that partaking in the Eucharist is intended to uplift and renew one's inner being.

The suggestion that participation in the Eucharist can “make the face of thy soul shine” highlights the sacrament's transformative power. It calls believers to reflect inner grace outwardly, indicating that spiritual health leads to visible manifestations of joy and divine light.

Overall, the text invites a meditation on the mystical dimensions of faith and the profound significance of its rituals, urging believers to understand and appreciate the deeper meanings and effects of their religious practices.

St. John Chrysostom (A.D. 370)
Gospel of Matthew, Homily 82

“Let us then in everything believe God, and gainsay Him in nothing, though
what is said seem to be contrary to our thoughts and senses, but let His word be
of higher authority than both reasonings and sight. Thus let us do in the
mysteries also, not looking at the things set before us, but keeping in mind His
sayings. For His word cannot deceive, but our senses are easily beguiled. That
hath never failed, but this in most things goeth wrong. Since then the word
saith, ‘This is my body,’ let us both be persuaded and believe, and look at it with
the eyes of the mind. For Christ hath given nothing sensible, but though in
things sensible yet all to be perceived by the mind…How many now say, I
would wish to see His form, the mark, His clothes, His shoes. Lo! Thou seest
Him, Thou touchest Him, thou eatest Him. And thou indeed desirest to see His
clothes, but He giveth Himself to thee not to see only, but also to touch and eat
and receive within thee.”

John Chrysostom's Homily on Matthew emphasizes the importance of faith in God’s word over human reasoning and sensory perception. It argues that divine truth remains unwavering while our senses can mislead us. The author encourages believers to have confidence in God’s declarations, particularly in relation to the mysteries of faith, such as the Eucharist, as expressed in the phrase “This is my body.”

The core message is that believers should approach spiritual truths with a mindset that transcends physical evidence. The passage critiques the desire to perceive God through tangible means, such as wanting to see Christ’s physical attributes (His form, garments, etc.). Instead, it suggests that Christ offers a deeper connection through communion—believers can see, touch, and consume Him trans-substantially in a spiritual sense.

This perspective calls for a conviction that values the inner understanding and acceptance of faith. It illustrates that while outward appearances may tug at our curiosity, the essence of faith lies in recognizing and embracing the spiritual reality offered by God, which is ultimately more profound than what can be observed or measured by our senses.

St. Athanasius of Alexandria (A.D. 373)
Sermon to the Newly Baptized, PG 26, 1325

“You will see the Levites bringing the loaves and a cup of wine, and placing them o
the table. So long as the prayers and invocations have not yet been made, it is mer
bread and a mere cup. But when the great and wonderous prayers have been recited
then the bread becomes the body and the cup the blood of our Lord Jesu
Christ…When the great prayers and holy supplications are sent up, the Word
descends on the bread and the cup, becoming His body.”

St. Athanasius describes a liturgical practice associated with the Eucharist, emphasizing the transformation of ordinary elements—bread and wine—into the sacred body and blood of Christ during the sacred Eucharistic celebration.

The mention of the Levites, who were members of the Hebrew tribe entrusted with priestly religious duties, indicates a connection to traditional practices and the importance of the community in the liturgy. They bring forth the bread and wine, which are essential components of the Eucharist in the New Covenant church.

Athanasius highlights that prior to the recitation of prayers and invocations, the bread and wine were merely food items. This reflects a broader theological concept where physical substances can become more than their material nature through spiritual acts. The "great and wondrous prayers" signify a moment of divine interaction. He suggests that it is through these prayers that a transformation occurs. This aspect underscores the belief in the significance of prayer in connecting the spiritual and material realms.

The transformation where the bread becomes the body of Christ and the wine becomes His blood is a core belief in Christianity, particularly within Catholicism. This doctrine—known as transubstantiation—illustrates the belief that, during the Eucharist, the elements truly become the physical presence of Christ in substance while not in appearance. The phrase “the Word descends” signifies an active presence of the divine during the ritual, suggesting that it is not just a symbolic action but one that invokes God's presence and power.

Overall, the text emphasizes the profound spiritual significance attributed to the Eucharist, framing it as a moment where the ordinary becomes extraordinary through divine grace and prayer.

St. Ambrose of Milan (A.D. 390-391)
On the Mysteries, 9:50

“Perhaps you will say, ‘I see something else, how is it that you assert that I
receive the Body of Christ?’ And this is the point that remains for us to prove.
And what evidence shall we make use of? Let us prove that this is not what
nature made, but what the blessing consecrated, and the power of blessing is
greater than that of nature, because by blessing nature itself is changed…The
Lord Jesus Himself proclaims: ‘This is My Body.’ Before the blessing of the
heavenly words another nature is spoken of, after the consecration, the Body is
signified. He Himself speaks of His Blood. Before the consecration, it has another
name, after it is called Blood. And you say, Amen, that is, It is true. Let the
heart within confess what the mouth utters, let the soul feel what the voice
speaks.”

The text reflects a theological argument concerning the Eucharist, specifically the transformation of bread and wine into the Body and Blood of Christ during the Mass. The speaker anticipates a question or skepticism regarding the assertion that the faithful receive the Body of Christ. To address this, they argue that the transformation of the Eucharistic elements is not a result of their natural properties but rather occurs through the divine act of blessing or consecration.

St. Ambrose contrasts the natural state of bread and wine with their consecrated form. It suggests that the power of divine blessing surpasses natural characteristics, indicating that through faith and divine intervention, these elements are transformed into something sacred.

The speaker cites Jesus' words, "This is My Body" and "This is My Blood," emphasizing that these statements denote a change in the nature and essence of the elements. Before the consecration, they are merely bread and wine; after, they really become the Body and Blood of Christ.

The response "Amen" signifies belief and acceptance of this transformation. It calls for a deeper acknowledgment from both heart and soul, urging the faithful to align their inner conviction with the outward expression of belief through the spoken word.

Bishop Ambrose encourages a holistic approach to faith, where one's heart and inner feelings resonate with what is professed verbally. This suggests that understanding and belief in the sacrament should penetrate beyond mere words into a deep spiritual realization.

In essence, the text serves as an affirmation of the belief in Transubstantiation, where bread and wine become the actual Body and Blood of Christ during the Eucharist, and calls the faithful to a deeper understanding and acknowledgment of this sacred mystery.

He that eats my flesh, and drinks my blood,
dwells in me, and I in him.
John 6, 56

Pax vobiscum