Participation in the liturgy

Our Part in the Our Part in the LiturgyLiturgy

University Meeting July 2015University Meeting July 2015

Lift Up Your Lift Up Your HeartsHearts

We hear these words at the high point of the Mass, We hear these words at the high point of the Mass, at the start of the Eucharistic prayer.at the start of the Eucharistic prayer.

In Scripture, the exhortation to "lift up" is often In Scripture, the exhortation to "lift up" is often associated with offering one's self to God through associated with offering one's self to God through prayer (see Psalm 25:1-2; Psalm 134:2). prayer (see Psalm 25:1-2; Psalm 134:2).

When we lift up our hearts in the Eucharist, there is When we lift up our hearts in the Eucharist, there is a certain "realism" about it. It's not just a figure of a certain "realism" about it. It's not just a figure of speech. speech.

Our hearts are really going somewhere. We are Our hearts are really going somewhere. We are lifting our hearts to heaven, joining our prayers of lifting our hearts to heaven, joining our prayers of thanks and praise to those of the angels in heaven.thanks and praise to those of the angels in heaven.

The InstitutionThe Institution

Lift Up Your Lift Up Your HeartsHearts

In PraiseIn Praise In ThanksgivingIn Thanksgiving In RepentanceIn Repentance In listening to His WordIn listening to His Word In active rememberingIn active remembering In Communing with the Whole ChurchIn Communing with the Whole Church In Uniting in Him – in His Body and BloodIn Uniting in Him – in His Body and Blood


Unity of Heaven Unity of Heaven with Earthwith Earth

When the priest opens the altar curtain, he calls on everyone to ascend towards heaven to see the glory of the Holy Trinity.

Concerning St. John Saba, it was said that when he opened the altar curtain he would frequently stand silently... once he stood for almost three hours; one of his aids found out that he did not dare to enter the altar because he saw the presence of God's glory on the altar with indescribable majesty.


Unity of Heaven Unity of Heaven with Earthwith Earth


In PraiseIn Praise In PraiseIn Praise In ThanksgivingIn Thanksgiving In RepentanceIn Repentance In listening to His WordIn listening to His Word In active rememberingIn active remembering In Communing with the Whole ChurchIn Communing with the Whole Church In Uniting in Him – in His Body and BloodIn Uniting in Him – in His Body and Blood


In PraiseIn Praise Praise is the beginning as well as the

end point of the Eucharist service. We begin the service with praise, we practice it with praise, and we end it with praise.

Praise is not just an introduction but the beginning and the end of the road, because our path is the Lord Christ, the Beginning and the End;

He is our continual feast and the secret to our joy and unceasing praise.


In PraiseIn Praise Daily praise prepares the soul to receive the King and

for our union with Him, and it ignites the soul with the spirit of joy and rejoicing.

It is as if praise prepares us for enjoyment of the Eucharist, and the Eucharist propels us towards unceasing daily praise.

In praise we witness the work of the Bible and preach it; thus "they shall proclaim the praises of the Lord" (Isaiah 60:6), and "I will declare your name to my brethren; in the midst of the congregation I will sing praise to You" (Hebrews 2:12).


In PraiseIn Praise Praise in its broad sense is not just singing

certain sections from written or church praises in specific tunes.

It is a sign of victory in the life of the church and all human existence.

The souls that rejoice in their Christ think about the throne that the Holy One sits on, as the psalmist says "But You are Holy, Who inhabit the praises of Israel" (Psalms 22:3).


Sacrifice of Sacrifice of PraisePraise

Praise is not only preparation for the Eucharist service but also a holy sacrifice that ties our daily life with the sacrifice of the Eucharist, or the sacrifice of Christ Whose rejoicing is His suffering and crucifixion.


PRAISE IS COLLECTIVE WORK FOR THE

CHURCH Praise is the human being's response to the

love of God, so our feelings, senses, thoughts, and desires become like strings of a musical instrument expressing a tune of love that matches the supreme love of God.

This response is apparent during public worship in church or personal worship in one's bedroom, even during sleep and work.


Single but Joint Single but Joint PraisePraise

It is important to realize that praise is a single individual's job, but a joint effort for everyone - the victorious and the struggling - with the tunes of heavenly beings, even as we sleep:

"Before the angels I will sing praises to You" (Psalm 138).

"Praise Him in all His Saints" (Psalm 150). "In the midst of the congregation I will praise

You" (Psalm 22).



In heaven the believer shares with the church in its eternal glorification and praise; he or she does not praise in a solitary tone but in harmony

So the liturgy reveals makes us aware that we are not only joining in a church service but are an inseparable part of it, a natural fruit of the Holy Spirit.



Thus praise is not a specific church function, but the daily work of every Christian, at home and in church.

1. the praise of vespers, 2. evening raising of incense, 3. midnight praise, 4. the praise of matins, 5. morning raising of incense, and finally 6 & 7. the service of the Divine Liturgy


In ThanksgivingIn Thanksgiving In PraiseIn Praise In ThanksgivingIn Thanksgiving In RepentanceIn Repentance In listening to His WordIn listening to His Word In active rememberingIn active remembering In Communing with the Whole ChurchIn Communing with the Whole Church In Uniting in Him – in His Body and BloodIn Uniting in Him – in His Body and Blood


In ThanksgivingIn Thanksgiving Let Us give Thanks to the Lord When man stands before the throne of God all

joy restored, then there is nothing else for us to offer but to give thanks. Hence the Eucharist or ‘thanksgiving’ is the state of the perfect man.,

Man, as a though a priest receives the world as a divine gift, illustrating God’s Fatherhood and God’s Love to Him, and in return offers his whole life as a Sacrifice of Thanksgiving


In ThanksgivingIn Thanksgiving But man loved the world and focused on the gift

rather than the giver. For this reason the Real Priest, the Son of God, became incarnated.

As the Creator, the world cannot affect Him or capture His heart nor can it separate Him from His Father.

He alone can offer the Sacrifice of the Eucharist on our behalf, not by prayers only but also by deed. He offers His Holy Body and Blood as a sacrifice of thanksgiving to the Father. That’s why on the night He was betrayed “He took bread and gave thanks…. And He took the cup and gave thanks”.


In ThanksgivingIn Thanksgiving The Eucharist actaully consists of offering

ourself through our head. We as members of His Body are sanctified and

become worthy to offer not our gifts only, but also ourselves as a sacrifice.

The Father sees us on the Altar offered to Him through our Head, His beloved Son.

For what is offered on the Altar is the Body of Christ, that is the Church


In ThanksgivingIn Thanksgiving This is the mystery that the church celebrates

through the sacraments of the altar, where it is shown to her that in this thing which

She offers she herself also is offered to God


In RepentanceIn Repentance In PraiseIn Praise In ThanksgivingIn Thanksgiving In RepentanceIn Repentance In listening to His WordIn listening to His Word In active rememberingIn active remembering In Communing with the Whole ChurchIn Communing with the Whole Church In Uniting in Him – in His Body and BloodIn Uniting in Him – in His Body and Blood


In listening to In listening to His WordHis Word




The "destination" that all of Scripture points to is The "destination" that all of Scripture points to is the Sacrifice of the Liturgy. the Sacrifice of the Liturgy.

And the Liturgy is the Bible in action - right before And the Liturgy is the Bible in action - right before our eyes the Scripture's saving truths are our eyes the Scripture's saving truths are "actualized," made actual or real."actualized," made actual or real.

Much of the prayer and worship of the Liturgy is Much of the prayer and worship of the Liturgy is taken directly from Scripture or is meant to evoke taken directly from Scripture or is meant to evoke for us the events of salvation history recorded in for us the events of salvation history recorded in Scripture.Scripture.

In the Liturgy of the Word we actually hear the In the Liturgy of the Word we actually hear the Word of God in Scripture.Word of God in Scripture.



When the Scriptures are read in church, God When the Scriptures are read in church, God himself speaks to us and Christ is present. himself speaks to us and Christ is present. And He tells us, through the Sunday And He tells us, through the Sunday readings, how God's plan for our salvation readings, how God's plan for our salvation has played out in history, leading us to the has played out in history, leading us to the Eucharistic table.Eucharistic table.



All readings of those forty Sundays talk about one subject: The work of the Holy Trinity. This subject is divided into three main parts:

1. The love of God the Father to Mankind. 2. The grace of the only begotten Son, Jesus

Christ, to His people. 3. The fellowship and gifts of the Holy Spirit.



John 15:3 (NKJV)John 15:3 (NKJV) 3 3 You are already clean because of the word You are already clean because of the word

which I have spoken to you. which I have spoken to you.



Following the Word of God, we profess our faith "with Following the Word of God, we profess our faith "with one voice" in the words of the Creed.one voice" in the words of the Creed.

Again, there is a biblical "precedent" for this practice of Again, there is a biblical "precedent" for this practice of the Liturgy. the Liturgy.

In the Old Testament, the reading of Scripture is often In the Old Testament, the reading of Scripture is often followed by a profession of faith. Indeed, when God followed by a profession of faith. Indeed, when God speaks, His Word requires an answer. The answer God speaks, His Word requires an answer. The answer God desires is our vow of faith and obedience.desires is our vow of faith and obedience.

When Moses gave the Law to the Israelites, it was When Moses gave the Law to the Israelites, it was expected that they would answer. And they responded, expected that they would answer. And they responded, "We will do everything that the Lord has told us" "We will do everything that the Lord has told us" (see Exodus 24:3).(see Exodus 24:3).


In listening to In listening to His Word: The His Word: The

CreedCreed And almost every word of the Creed we And almost every word of the Creed we

profess is drawn from Scripture - we profess profess is drawn from Scripture - we profess our faith in the God revealed in Scripture, our faith in the God revealed in Scripture, using the very words of Scripture.using the very words of Scripture.

To take just a few examples:To take just a few examples: • • We believe in "one God, the father" (see 1 We believe in "one God, the father" (see 1

Corinthians 8:6; Ephesians 4:6); and in His Corinthians 8:6; Ephesians 4:6); and in His "only Son" (see John 3:16); through whom all "only Son" (see John 3:16); through whom all things were made (see Colossians 1:16).things were made (see Colossians 1:16).


In listening to In listening to His Word: The His Word: The

CreedCreed • • "For our sake" He was crucified (see 2 Corinthians "For our sake" He was crucified (see 2 Corinthians

5:21); and He will one day come again to "judge 5:21); and He will one day come again to "judge the living and the dead" (see Acts 10:42), and His the living and the dead" (see Acts 10:42), and His kingdom will have "no end" (seeLuke 1:33).kingdom will have "no end" (seeLuke 1:33).

• • We believe in "one baptism" (see Ephesians 4:5) We believe in "one baptism" (see Ephesians 4:5) and the life of the world to come (seeJohn 6:51).and the life of the world to come (seeJohn 6:51).

After our profession of faith, we pray for one After our profession of faith, we pray for one another and for those in need, another practice of another and for those in need, another practice of the Mass that follows the example of the New the Mass that follows the example of the New Testament (see James 5:16; 1 Thessalonians Testament (see James 5:16; 1 Thessalonians 1:2; Colossians 1:9).1:2; Colossians 1:9).





The The InstitutionInstitution

At the Last Supper, Jesus took bread, and At the Last Supper, Jesus took bread, and blessed, and broke it, and give it to the blessed, and broke it, and give it to the disciples and said, disciples and said, ‘‘

Take, eat; this is My body'Take, eat; this is My body'. And He took a . And He took a cup, and when He had given thanks He gave cup, and when He had given thanks He gave it to them, saying, it to them, saying, 'Drink of it, all of you; for 'Drink of it, all of you; for this is My blood of the new covenant, which this is My blood of the new covenant, which is poured out for many for the forgiveness of is poured out for many for the forgiveness of sins' (Matt. 26:26-28; cf. Mark 14:12-16; sins' (Matt. 26:26-28; cf. Mark 14:12-16; Luke 22:7-13; 1 Cor. 11:23-30).Luke 22:7-13; 1 Cor. 11:23-30).



Mark 14:12-26Mark 14:12-2612 On the first day of the Feast of Unleavened Bread, when it 12 On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus' disciples was customary to sacrifice the Passover lamb, Jesus' disciples asked him, "Where do you want us to go and make asked him, "Where do you want us to go and make preparations for you to eat the Passover?" preparations for you to eat the Passover?"

13 So he sent two of his disciples, telling them, "Go into the 13 So he sent two of his disciples, telling them, "Go into the city, and a man carrying a jar of water will meet you. Follow city, and a man carrying a jar of water will meet you. Follow him. him. 14 Say to the owner of the house he enters, 'The Teacher 14 Say to the owner of the house he enters, 'The Teacher asks: Where is my guest room, where I may eat the Passover asks: Where is my guest room, where I may eat the Passover with my disciples?' with my disciples?'

15 He will show you a large upper room, furnished and ready. 15 He will show you a large upper room, furnished and ready. Make preparations for us there." Make preparations for us there."

16 The disciples left, went into the city and found things just 16 The disciples left, went into the city and found things just as Jesus had told them. So they prepared the Passover. as Jesus had told them. So they prepared the Passover.



Mark 14:12-26Mark 14:12-2617 When evening came, Jesus arrived with the Twelve. 17 When evening came, Jesus arrived with the Twelve. 18 While they were reclining at the table eating, he 18 While they were reclining at the table eating, he said, "I tell you the truth, one of you will betray me—said, "I tell you the truth, one of you will betray me—one who is eating with me." one who is eating with me." 19 They were saddened, and one by one they said to 19 They were saddened, and one by one they said to him, "Surely not I?" him, "Surely not I?" 20 "It is one of the Twelve," he replied, "one who dips 20 "It is one of the Twelve," he replied, "one who dips bread into the bowl with me. bread into the bowl with me. 21 The Son of Man will go just as it is written about 21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born." It would be better for him if he had not been born."



Mark 14:12-26Mark 14:12-2622 While they were eating, Jesus took bread, gave 22 While they were eating, Jesus took bread, gave thanks and broke it, and gave it to his disciples, thanks and broke it, and gave it to his disciples, saying, "Take it; this is my body." saying, "Take it; this is my body." 23 Then he took the cup, gave thanks and offered 23 Then he took the cup, gave thanks and offered it to them, and they all drank from it. it to them, and they all drank from it. 24 “This is my blood of the covenant, which is 24 “This is my blood of the covenant, which is poured out for many," he said to them. poured out for many," he said to them. 25 "I tell you the truth, I will not drink again of the 25 "I tell you the truth, I will not drink again of the fruit of the vine until that day when I drink it fruit of the vine until that day when I drink it anew in the kingdom of God." anew in the kingdom of God." 26 When they had sung a hymn, they went out to 26 When they had sung a hymn, they went out to the Mount of Olives.the Mount of Olives.


From the From the GospelsGospels

John 6: 53 - 59John 6: 53 - 5953 Jesus said to them, "I tell you the truth, unless you eat the 53 Jesus said to them, "I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in flesh of the Son of Man and drink his blood, you have no life in you. you.

54 Whoever eats my flesh and drinks my blood has eternal life, 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is real and I will raise him up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in him.drinks my blood remains in me, and I in him.

57 Just as the living Father sent me and I live because of the 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this forefathers ate manna and died, but he who feeds on this bread will live forever." bread will live forever."

59 He said this while teaching in the synagogue in Capernaum.59 He said this while teaching in the synagogue in Capernaum.

The InstitutionThe Institution– From the GospelsFrom the Gospels

From the From the EpistlesEpistles

1 Cor. 10:16-171 Cor. 10:16-17– The cup of blessing which we bless, is it The cup of blessing which we bless, is it

not a participation in the blood of Christ? not a participation in the blood of Christ? The bread which we break, is it not a The bread which we break, is it not a participation in the body of Christ? participation in the body of Christ? Because there is one bread, we who are Because there is one bread, we who are many are one body, for we all partake of many are one body, for we all partake of the one bread.the one bread.

The InstitutionThe Institution– From the GospelsFrom the Gospels– From the EpistlesFrom the Epistles

From the From the EpistlesEpistles

1 Cor. 11:23-271 Cor. 11:23-2723 For I received from the Lord that which I also delivered 23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on the same night in which He to you: that the Lord Jesus on the same night in which He was betrayed took bread; 24 and when He had given was betrayed took bread; 24 and when He had given thanks, He broke it and said, “Take, eat; this is My body thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” which is broken for you; do this in remembrance of Me.” 25 In the same manner He also took the cup after supper, 25 In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink this cup, 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.you proclaim the Lord’s death till He comes.

27 Therefore whoever eats this bread or drinks this cup of 27 Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body the Lord in an unworthy manner will be guilty of the body and blood of the Lord.and blood of the Lord.

The InstitutionThe Institution– From the GospelsFrom the Gospels– From the EpistlesFrom the Epistles

The Meaning The Meaning of of

RemembranceRemembrance In order for the words ‘take eat this is my In order for the words ‘take eat this is my

body…’ and ‘do this in remembrance of me’ body…’ and ‘do this in remembrance of me’ not to contradict, the church has always not to contradict, the church has always understood ‘do this in remembrance of me’ to understood ‘do this in remembrance of me’ to mean:mean:– The Eucharist is part of the sacrifice on the cross The Eucharist is part of the sacrifice on the cross

and so in the Eucharist we are not re-sacrificing the and so in the Eucharist we are not re-sacrificing the Lord but being and taking part in that one and only Lord but being and taking part in that one and only Sacrifice (Heb 9:12 & 10:10)Sacrifice (Heb 9:12 & 10:10)

– In the Eucharist we are remembering by actively In the Eucharist we are remembering by actively taking part – not even re-enacting. To remember taking part – not even re-enacting. To remember how we love someone does not mean that we are how we love someone does not mean that we are acting or had stopped loving them it is to put aside acting or had stopped loving them it is to put aside time and continue to love them by bringing to time and continue to love them by bringing to mind.mind.

The InstitutionThe Institution– From the GospelsFrom the Gospels– From the EpistlesFrom the Epistles– The Meaning of The Meaning of

RemembranceRemembrance


RemembranceRemembrance St. John ChrysostomSt. John Chrysostom in his Homily about in his Homily about

Hebrews chapter 27 writes around A.D. 390 : Hebrews chapter 27 writes around A.D. 390 : ““What then? do not we offer every day? We What then? do not we offer every day? We offer indeed, but making a remembrance of offer indeed, but making a remembrance of His death, and this His death, and this remembranceremembrance is one is one and not many. How is it one, and not many? and not many. How is it one, and not many? Inasmuch as that Sacrifice was once for all Inasmuch as that Sacrifice was once for all offered, and carried into the Holy of Holies. offered, and carried into the Holy of Holies. This is a figure of that sacrifice and this This is a figure of that sacrifice and this remembrance of that. For we always offer remembrance of that. For we always offer the same, not one sheep now and to-morrow the same, not one sheep now and to-morrow another, but always the same thing: so that another, but always the same thing: so that the sacrifice is one. the sacrifice is one.




RemembranceRemembrance St. John Chrysostom in his Homily about Hebrews St. John Chrysostom in his Homily about Hebrews

chapter 27 writes around A.D. 390 :chapter 27 writes around A.D. 390 : And yet by this reasoning, since the offering is made in And yet by this reasoning, since the offering is made in many places, are there many Christs? but Christ is one many places, are there many Christs? but Christ is one everywhere, being complete here and complete there also, everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one one Body. As then while offered in many places, He is one body and not many bodies; so also He is one sacrifice. He is body and not many bodies; so also He is one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. our High Priest, who offered the sacrifice that cleanses us.

That we offer now also, which was then offered, which That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what cannot be exhausted. This is done in remembrance of what was then done. For saith He "do this in remembrance of was then done. For saith He "do this in remembrance of Me." ( Luke xxii. 19.) It is not another sacrifice, as the High Me." ( Luke xxii. 19.) It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice a remembrance of a Sacrifice



What the Early What the Early Church Church

BelievedBelieved St. Ignatius of Antioch around St. Ignatius of Antioch around

50-110 A.D.50-110 A.D.St. Ignatius became the third bishop St. Ignatius became the third bishop of Antioch, succeeding St. Evodius, of Antioch, succeeding St. Evodius, who was the immediate successor of who was the immediate successor of St. Peter. He heard St. John preach St. Peter. He heard St. John preach when he was a boy and knew St. when he was a boy and knew St. Polycarp, Bishop of Smyrna. Seven of Polycarp, Bishop of Smyrna. Seven of his letters written to various his letters written to various Christian communities have been Christian communities have been preserved. Eventually, he received preserved. Eventually, he received the martyr's crown as he was thrown the martyr's crown as he was thrown to wild beasts in the arena. to wild beasts in the arena.

The InstitutionThe Institution What the Early What the Early

Church BelievedChurch Believed– St. Ignatius St. Ignatius

80-110 A.D.80-110 A.D.


BelievedBelieved St. Ignatius of Antioch around 50-110 St. Ignatius of Antioch around 50-110

A.D.A.D."Consider how contrary to the mind of God "Consider how contrary to the mind of God are the heterodox in regard to the grace of are the heterodox in regard to the grace of God which has come to us. They have no God which has come to us. They have no regard for charity, none for the widow, the regard for charity, none for the widow, the orphan, the oppressed, none for the man in orphan, the oppressed, none for the man in prison, the hungry or the thirsty. prison, the hungry or the thirsty. They abstain from the Eucharist and from They abstain from the Eucharist and from prayer, because they do not admit that the prayer, because they do not admit that the Eucharist is the flesh of our Savior Jesus Eucharist is the flesh of our Savior Jesus Christ, the flesh which suffered for our sins Christ, the flesh which suffered for our sins and which the Father, in His graciousness, and which the Father, in His graciousness, raised from the dead." raised from the dead."

Letter to the Smyrnaeans", paragraph Letter to the Smyrnaeans", paragraph 6. circa 80-110 A.D.6. circa 80-110 A.D.


Church BelievedChurch Believed– St. Ignatius 80-St. Ignatius 80-

110 A.D.110 A.D.


BelievedBelieved St. Ignatius of Antioch around 50-110 A.D.St. Ignatius of Antioch around 50-110 A.D.

"Come together in common, one and all without "Come together in common, one and all without exception in charity, in one faith and in one Jesus exception in charity, in one faith and in one Jesus Christ, who is of the race of David according to Christ, who is of the race of David according to the flesh, the son of man, and the Son of God, so the flesh, the son of man, and the Son of God, so that with undivided mind you may obey the that with undivided mind you may obey the bishop and the priests, and break one Bread bishop and the priests, and break one Bread which is the medicine of immortality and the which is the medicine of immortality and the antidote against death, enabling us to live antidote against death, enabling us to live forever in Jesus Christ." forever in Jesus Christ." Letter to the Letter to the Ephesians, paragraph 20, c. 80-110 A.DEphesians, paragraph 20, c. 80-110 A.D. .

"I have no taste for the food that perishes nor for "I have no taste for the food that perishes nor for the pleasures of this life. I want the Bread of God the pleasures of this life. I want the Bread of God which is the Flesh of Christ, who was the seed of which is the Flesh of Christ, who was the seed of David; and for drink I desire His Blood which is David; and for drink I desire His Blood which is love that cannot be destroyed." love that cannot be destroyed." Letter to the Letter to the Romans, paragraph 7, circa 80-110 A.D. Romans, paragraph 7, circa 80-110 A.D.


Church BelievedChurch Believed– St. Ignatius 80-St. Ignatius 80-

110 A.D.110 A.D.


BelievedBelieved St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.

St. Justin Martyr was born a pagan St. Justin Martyr was born a pagan but converted to Christianity after but converted to Christianity after studying philosophy. He was a studying philosophy. He was a prolific writer and many Church prolific writer and many Church scholars consider him the scholars consider him the greatest apologist or defender of greatest apologist or defender of the faith from the 2nd century. He the faith from the 2nd century. He was beheaded with six of his was beheaded with six of his companions some time between companions some time between 163 and 167 A.D. 163 and 167 A.D.

The InstitutionThe Institution What the Early Church What the Early Church

BelievedBelieved– St. Ignatius 80-110 St. Ignatius 80-110

A.D.A.D.– St. Justin Martyr St. Justin Martyr

100-165 A.D.100-165 A.D.


BelievedBelieved St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.

"This food we call the Eucharist, of which no "This food we call the Eucharist, of which no one is allowed to partake except one who one is allowed to partake except one who believes that the things we teach are true, believes that the things we teach are true, and has received the washing for forgiveness and has received the washing for forgiveness of sins and for rebirth, and who lives as Christ of sins and for rebirth, and who lives as Christ handed down to us. handed down to us. For we do not receive these things as For we do not receive these things as common bread or common drink; but as Jesus common bread or common drink; but as Jesus Christ our Savior being incarnate by God's Christ our Savior being incarnate by God's Word took flesh and blood for our salvation, Word took flesh and blood for our salvation, so also we have been taught that the food so also we have been taught that the food consecrated by the Word of prayer which consecrated by the Word of prayer which comes from him, from which our flesh and comes from him, from which our flesh and blood are nourished by transformation, is the blood are nourished by transformation, is the flesh and blood of that incarnate Jesus." flesh and blood of that incarnate Jesus." First Apology, Ch. 66, inter A.D. 148-155.First Apology, Ch. 66, inter A.D. 148-155.


BelievedBelieved– St. Ignatius 80-110 A.D.St. Ignatius 80-110 A.D.– St. Justin Martyr St. Justin Martyr

100-165 A.D.100-165 A.D.


BelievedBelieved St. Irenaeus of Lyons 2St. Irenaeus of Lyons 2ndnd

Century - 202 A.D.Century - 202 A.D.St. Irenaeus succeeded St. St. Irenaeus succeeded St. Pothinus to become the second Pothinus to become the second bishop of Lyons in 177 A.D. Earlier bishop of Lyons in 177 A.D. Earlier in his life he studied under St. in his life he studied under St. Polycarp. Considered, one of the Polycarp. Considered, one of the greatest theologians of the 2nd greatest theologians of the 2nd century, St. Irenaeus is best known century, St. Irenaeus is best known for refuting the Gnostic heresies. for refuting the Gnostic heresies.


BelievedBelieved– St. Ignatius 80-110 A.D.St. Ignatius 80-110 A.D.– St. Justin Martyr 100-165 St. Justin Martyr 100-165

A.D.A.D.– St. Iranaeus of Lyons St. Iranaeus of Lyons

22ndnd C to 202 A.D. C to 202 A.D.


BelievedBelieved St. Irenaeus of Lyons 2St. Irenaeus of Lyons 2ndnd Century - 202 Century - 202

A.D.A.D."So then, if the mixed cup and the "So then, if the mixed cup and the manufactured bread receive the Word of manufactured bread receive the Word of God and become the Eucharist, that is to God and become the Eucharist, that is to say, the Blood and Body of Christ, which say, the Blood and Body of Christ, which fortify and build up the substance of our fortify and build up the substance of our flesh, how can these people claim that the flesh, how can these people claim that the flesh is incapable of receiving God's gift of flesh is incapable of receiving God's gift of eternal life, when it is nourished by Christ's eternal life, when it is nourished by Christ's Blood and Body and is His member? As the Blood and Body and is His member? As the blessed apostle says in his letter to the blessed apostle says in his letter to the Ephesians, 'For we are members of His Ephesians, 'For we are members of His Body, of His flesh and of His bones' (Eph. Body, of His flesh and of His bones' (Eph. 5:30). 5:30).



A.D.A.D.– St. Iranaeus of Lyons 2St. Iranaeus of Lyons 2ndnd

C to 202 A.D.C to 202 A.D.


BelievedBelieved St. Irenaeus of Lyons 2St. Irenaeus of Lyons 2ndnd Century - 202 Century - 202

A.D.A.D.No, he is talking of the organism possessed by No, he is talking of the organism possessed by a real human being, composed of flesh and a real human being, composed of flesh and nerves and bones. It is this which is nourished nerves and bones. It is this which is nourished by the cup which is His Blood, and is fortified by the cup which is His Blood, and is fortified by the bread which is His Body. The stem of by the bread which is His Body. The stem of the vine takes root in the earth and eventually the vine takes root in the earth and eventually bears fruit, and 'the grain of wheat falls into bears fruit, and 'the grain of wheat falls into the earth' (Jn. 12:24), dissolves, rises again, the earth' (Jn. 12:24), dissolves, rises again, multiplied by the all-containing Spirit of God, multiplied by the all-containing Spirit of God, and finally after skilled processing, is put to and finally after skilled processing, is put to human use. These two then receive the Word human use. These two then receive the Word of God and become the Eucharist, which is the of God and become the Eucharist, which is the Body and Blood of Christ." Body and Blood of Christ."

Five Books on the Unmasking and Five Books on the Unmasking and Refutation of the FalselyRefutation of the Falsely



A.D.A.D.– St. Iranaeus of Lyons 2St. Iranaeus of Lyons 2ndnd

C to 202 A.D.C to 202 A.D.


BelievedBelieved St. Clement of Alexandria 150 - 211 A.D.St. Clement of Alexandria 150 - 211 A.D.

Studied under Pantaenus. He later succeeded him Studied under Pantaenus. He later succeeded him as the director of the school of catechumens in as the director of the school of catechumens in Alexandria, Egypt around the year 200 A.D. He Alexandria, Egypt around the year 200 A.D. He united Greek philosophical traditions with Christian united Greek philosophical traditions with Christian doctrine and valued doctrine and valued gnosisgnosis that with communion that with communion for all people could be held by common Christians for all people could be held by common Christians specially chosen by God. He used the term specially chosen by God. He used the term "gnostic" for Christians who had attained the "gnostic" for Christians who had attained the deeper teaching of the Logos. He developed a deeper teaching of the Logos. He developed a Christian Platonism. He presented the goal of Christian Platonism. He presented the goal of Christian life as deification, identified both as Christian life as deification, identified both as Platonism's assimilation into God and the biblical Platonism's assimilation into God and the biblical imitation of God.imitation of God.Like Origen, he arose from Alexandria's Like Origen, he arose from Alexandria's Catechetical School and was well versed in pagan Catechetical School and was well versed in pagan literature. Origen succeeded Clement as head of literature. Origen succeeded Clement as head of the school. Alexandria had a major Christian the school. Alexandria had a major Christian community in early Christianity, noted for its community in early Christianity, noted for its scholarship and its high-quality copies of Scripture.scholarship and its high-quality copies of Scripture.

The InstitutionThe Institution What the Early Church BelievedWhat the Early Church Believed

– St. Ignatius 80-110 A.D.St. Ignatius 80-110 A.D.– St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.– St. Iranaeus of Lyons 2St. Iranaeus of Lyons 2ndnd C to C to

202 A.D.202 A.D.– St. Clement of Alexandria St. Clement of Alexandria

150 – 211 A.D.150 – 211 A.D.


BelievedBelieved St. Clement of Alexandria St. Clement of Alexandria

150 - 211 A.D.150 - 211 A.D."The Blood of the Lord, indeed, is twofold. There is His "The Blood of the Lord, indeed, is twofold. There is His corporeal Blood, by which we are redeemed from corporeal Blood, by which we are redeemed from corruption; and His spiritual Blood, that with which we corruption; and His spiritual Blood, that with which we are anointed. That is to say, to drink the Blood of Jesus are anointed. That is to say, to drink the Blood of Jesus is to share in His immortality. The strength of the Word is to share in His immortality. The strength of the Word is the Spirit just as the blood is the strength of the body. is the Spirit just as the blood is the strength of the body. Similarly, as wine is blended with water, so is the Spirit Similarly, as wine is blended with water, so is the Spirit with man. The one, the Watered Wine, nourishes in with man. The one, the Watered Wine, nourishes in faith, while the other, the Spirit, leads us on to faith, while the other, the Spirit, leads us on to immortality. The union of both, however, - of the drink immortality. The union of both, however, - of the drink and of the Word, - is called the Eucharist, a and of the Word, - is called the Eucharist, a praiseworthy and excellent gift. Those who partake of it praiseworthy and excellent gift. Those who partake of it in faith are sanctified in body and in soul. By the will of in faith are sanctified in body and in soul. By the will of the Father, the divine mixture, man, is mystically united the Father, the divine mixture, man, is mystically united to the Spirit and to the Word.", to the Spirit and to the Word.",

"The Instructor of the Children". [2,2,19,4] ante "The Instructor of the Children". [2,2,19,4] ante 202 A.D., 202 A.D.,


BelievedBelieved– St. Ignatius 80-110 A.D.St. Ignatius 80-110 A.D.– St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.– St. Iranaeus of Lyons 2St. Iranaeus of Lyons 2ndnd C to C to


150 – 211 A.D.150 – 211 A.D.


BelievedBelieved St. Clement of St. Clement of

Alexandria 150 - 211 Alexandria 150 - 211 A.D.A.D."The Word is everything to a child: both "The Word is everything to a child: both Father and Mother, both Instructor and Father and Mother, both Instructor and Nurse. 'Eat My Flesh,' He says, 'and drink My Nurse. 'Eat My Flesh,' He says, 'and drink My Blood.' The Lord supplies us with these Blood.' The Lord supplies us with these intimate nutrients. He delivers over His intimate nutrients. He delivers over His Flesh, and pours out His Blood; and nothing Flesh, and pours out His Blood; and nothing is lacking for the growth of His children. O is lacking for the growth of His children. O incredible mystery!", incredible mystery!",

"The Instructor of the Children" "The Instructor of the Children" [1,6,41,3] ante 202 A.D.[1,6,41,3] ante 202 A.D.




150 – 211 A.D.150 – 211 A.D.


BelievedBelievedSt. Athanasius the St. Athanasius the

Apostolic 293 – 373 Apostolic 293 – 373 A.D.A.D.St. Athanasius was born in Alexandria St. Athanasius was born in Alexandria ca. 295 A.D. He was ordained a ca. 295 A.D. He was ordained a deacon in 319 A.D. He accompanied deacon in 319 A.D. He accompanied his bishop, Alexander, to the Council his bishop, Alexander, to the Council of Nicaea, where he served as his of Nicaea, where he served as his secretary. Eventually he succeeded secretary. Eventually he succeeded Alexander as Bishop of Alexandria. He Alexander as Bishop of Alexandria. He is most known for defending Nicene is most known for defending Nicene doctrine against Arian disputes. doctrine against Arian disputes.



202 A.D.202 A.D.– St. Clement of Alexandria 150 St. Clement of Alexandria 150

– 211 A.D.– 211 A.D.– St. Athanasius the St. Athanasius the

Apostolic 293 – 373 A.D.Apostolic 293 – 373 A.D.


BelievedBelieved St. Athanasius the St. Athanasius the

Apostolic 293 – 373 A.D.Apostolic 293 – 373 A.D.““The great Athanasius in his sermon to the newly The great Athanasius in his sermon to the newly baptized says this:' You shall see the Levites baptized says this:' You shall see the Levites bringing loaves and a cup of wine, and placing them bringing loaves and a cup of wine, and placing them on the table. So long as the prayers of supplication on the table. So long as the prayers of supplication and entreaties have not been made, there is only and entreaties have not been made, there is only bread and wine. But after the great and wonderful bread and wine. But after the great and wonderful prayers have been completed, then the bread is prayers have been completed, then the bread is become the Body, and the wine the Blood, of our become the Body, and the wine the Blood, of our Lord Jesus Christ. 'And again:' Let us approach the Lord Jesus Christ. 'And again:' Let us approach the celebration of the mysteries. This bread and this celebration of the mysteries. This bread and this wine, so long as the prayers and supplications have wine, so long as the prayers and supplications have not taken place, remain simply what they are. But not taken place, remain simply what they are. But after the great prayers and holy supplications have after the great prayers and holy supplications have been sent forth, the Word comes down into the been sent forth, the Word comes down into the bread and wine - and thus His Body is confected.", bread and wine - and thus His Body is confected.", "Sermon to the Newly Baptized" ante 373 A.D."Sermon to the Newly Baptized" ante 373 A.D.



202 A.D.202 A.D.– St. Clement of Alexandria 150 St. Clement of Alexandria 150

– 211 A.D.– 211 A.D.– St. Athanasius the St. Athanasius the

Apostolic 293 – 373 A.D.Apostolic 293 – 373 A.D.


BelievedBelievedConclusionConclusion

– The Early Church were The Early Church were in no doubt as to the in no doubt as to the real meaning of the real meaning of the Eucharist being the real Eucharist being the real Body and Blood of Body and Blood of Christ.Christ.

– Are you?Are you?

The InstitutionThe Institution What the Early Church BelievedWhat the Early Church Believed

– St. Ignatius 80-110 A.D.St. Ignatius 80-110 A.D.– St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.– St. Iranaeus of Lyons 2St. Iranaeus of Lyons 2ndnd C to C to

202 A.D.202 A.D.– St. Clement of Alexandria 150 – St. Clement of Alexandria 150 –

211 A.D.211 A.D.– St. Athanasius the Apostolic St. Athanasius the Apostolic

293 – 373 A.D.293 – 373 A.D.– ConclusionConclusion

In Communing with In Communing with the Whole Churchthe Whole Church




"Make us all worthy, O"Make us all worthy, O Our Master, toOur Master, topartake of Your Holies for the partake of Your Holies for the purification of our souls, bodies and purification of our souls, bodies and spirits, that we become one body and spirits, that we become one body and one spirit, and may share the one spirit, and may share the inheritance with all the saints who have inheritance with all the saints who have pleased You ever since the beginning."pleased You ever since the beginning."





Spiritual

Participation in the liturgy