Section: 2A2 - Mass and Eucharist.
Number of quotes: 54
1Clement, The First Epistle Of Clement To The Corinthians, ANF Vol. 1
Edited by: Alexander Roberts and James Donaldson
Book ID: 687 Page: 16
Section: 2A2,2C
1Clem 40:5For unto the high priest his proper services have been assigned, and to the priests their proper office is appointed, and upon the levites their proper ministrations are laid. The layman is bound by the layman’s ordinances.
Quote ID: 9780
Time Periods: 2
Ambrose, NPNF2 Vol. 10, Ambrose: Select Works and Letters
Edited by Philip Schaff
Book ID: 658 Page: 324
Section: 2A2
Shall not the word of Christ, which was able to make out of nothing that which was not, be able to change things which already are into what they were not? For it is not less to give a new nature to things than to change them.PJ footnote reference: Ambrose, On the Mysteries, IX.52.
Quote ID: 9453
Time Periods: 4
Ambrose, NPNF2 Vol. 10, Ambrose: Select Works and Letters
Edited by Philip Schaff
Book ID: 658 Page: 325
Section: 2A2
In that sacrament is Christ, because it is the Body of Christ, it is therefore not bodily food but spiritual.PJ footnote reference: Ambrose, On the Mysteries, IX.58.
Quote ID: 9454
Time Periods: 4
Ambrose, NPNF2 Vol. 10, Ambrose: Select Works and Letters
Edited by Philip Schaff
Book ID: 658 Page: 325
Section: 2A2
But here there is no order of nature, where is the excellence of grace.PJ footnote reference: Ambrose, On the Mysteries, IX.59.
Quote ID: 9455
Time Periods: 4
An Essay on the Development of Christian Doctrine
John Henry Newman
Book ID: 324 Page: 19/20
Section: 2A2
Here the question rises in me, “Who told you about that gift?” I answered, “I have learned it from the Fathers: I believe the Real Presence because they bear witness to it. St. Ignatius calls it ‘the medicine of immorality:’ St. Irenaeus says that ‘our flesh becomes incorrupt, and partakes of life, and has the hope of the resurrection,’ as ‘being nourished from the Lord’s Body and Blood;’ that the Eucharist ‘is made up of two things, an earthly and a heavenly:’ perhaps Origen and perhaps Magnes, after him, say that It is not a type of our Lord’s Body, but His Body: and St, Cyprian uses language as awful as can be spoken of those who profane it. I cast my lot with them, I believe as they.”
Quote ID: 7763
Time Periods: 2
Apostolic Tradition Of St. Hippolytus of Rome, The
Edited by Gregory Dix and Henry Chadwick
Book ID: 274 Page: 42/43
Section: 2A2
II.xxiii.5. And when he breaks the Bread in distributing to each a fragment he shall say: the Bread of heaven in Christ Jesus.6. And he who receives shall answer: Amen.
7. And the presbyters . . . shall hold the cups and stand by in good order and with reverence: first he that holdeth the water, second he who holds the milk, third he who holds the wine.
8a. and they who partake shall taste of each [cup] . . .
PJ Notes: Extra weirdness:
II.xxiii.14. But if there is any other matter which ought to be told, let the bishop impart it secretly to those who are communicated. He shall not tell this to any but the faithful and only after they have first been communicated. This is the white stone of which John said that there is a new name written upon it which no man knows except him who receives [the stone].
Quote ID: 6932
Time Periods: 23
Caesar and Christ: The Story of Civilization
Will Durant
Book ID: 43 Page: 599
Section: 2A2
By the close of the second century these weekly ceremonies had taken the form of the Christian Mass. Based partly on the Judaic Temple service, partly on Greek mystery rituals of purification, vicarious sacrifice, and participation, through communion, in the death-overcoming powers of the deity, the Mass grew slowly into a rich congeries of prayers, psalms, readings, sermon, antiphonal recitations, and, above all, that symbolic atoning sacrifice of the “Lamb of God” which replaced, in Christianity, the bloody offering of older faiths.
Quote ID: 907
Time Periods: 2
Christian Initiation and Baptism in the Holy Spirit: Evidence from the First Eight Centuries
Kilian McDonnell and George T. Montague
Book ID: 53 Page: 131
Section: 2A2
Tertullian the Montanist turned against the Catholic communion all the literary skills, all the passion, all the exegetical knowledge he had formerly used in its defense. His peers in subsequent centuries may want in magnanimity, but their response is not without solid foundation, nor untypical of how those were regarded, who were thought to have departed from the faith of the church. To call in question the central doctrinal tradition was to put salvation, one’s own and others’, at peril.
Quote ID: 1173
Time Periods: 23
Christian Inscriptions
H.P.V. Nunn
Book ID: 299 Page: 21
Section: 2A2
Take the honey-sweet food of the Saviour of saints and eat it hungrily, holding the Fish in thy hands.
Quote ID: 7527
Time Periods: 23
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 4
Section: 2A5,2A1,2A2
As the whole of human life and endeavors is a system of rituals, so is the life and mission of the Christian community a system of rituals.. . . .
The rites of washing (baptism) and eating and drinking together (eucharistic meal) that Jesus instituted and commanded to be done had a prehistory in Judaism and corollary rites in other religions.
Quote ID: 1205
Time Periods: 12
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 242
Section: 2A2
The display of the eucharistic host at the elevation during the words of institution, which was deemed by many to be the high point of the mass, fits naturally into this architectural and theological context. The spiritual satisfaction derived from gazing upon the host in contemplation was certainly one reason for the growing infrequency of reception of Holy Communion, along with the rules of abstinence before receiving the sacrament and the sense of personal unworthiness in the presence of Christ himself in his sacramental body.It is important to take this empirical worldview – that what is real is what is seen – into account as background for the most important issue in sacramental theology during the Western Middle Ages: the real presence.
Quote ID: 1228
Time Periods: 7
Christian Liturgy: Catholic and Evangelical
Frank C. Senn
Book ID: 54 Page: 243
Section: 2A2
The witness of the church fathers is unequivocal that what the faithful receive in Holy Communion is the body and blood of Christ, even if they variously refer to the bread and wine as figures (figurae), types (typoi), antitypes (antitypoi), or signs (sacramenta) of the body and blood of Christ. The earliest discussion of an act or formula by which the bread and wine are changed (metabole, metarruthmizo, convertere) into the body and blood of Christ can be traced to the fourth century.
Quote ID: 1229
Time Periods: 2
Church Declares Girl’s First Communion Invalid (Newspaper Article)
The Courier-Journal, August 20, 2004; http://www.Tulsaworld.com
Book ID: 417 Page: 1
Section: 2A2
An 8-year old girl who suffers from a rare digestive disorder and cannot eat wheat has had her first Holy Communion declared invalid because the wafer contained no wheat, violating Roman Catholic doctrine.
Quote ID: 8583
Time Periods: 7
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 118
Section: 2A2
…whereas Luther maintained a half-way position on the nature of the Eucharist, denying the transubstantiation of bread and wine into the real body and blood of Christ while accepting their actual spiritual presence, Zwingli denied any change in their nature; they were simply to be eaten and drunk as commemorative symbols of what Christ had, before his death, offered to all mankind then and for ever.
Quote ID: 4622
Time Periods: 7
Civilization of Europe in the Renaissance, The
John Hale
Book ID: 202 Page: 462
Section: 2A2,3A2A
The result both of Protestant zeal and reactive Catholic rigour was to increase the awareness of sinfulness among the sensitive of both faiths. For fear of contamination and to parade their own orthodoxy, neighbours turned informer to an increasingly over-worked Inquisition.….
Another Italian, a shoemaker, was reported to have pronounced that the sacramental wafer was just ‘a bit of food which one puts in one’s mouth and comes out of one’s arse’.{76} Such remarks were no longer safe within the formerly harmless context of goading the straitlaced or making a risque joke.
….
Even within the doctrinally reasonably easy-going Elizabethan form of Protestantism (which nonetheless killed Catholic missionary priests like Edmund Campion when it could locate them), a rigidity developed which showed as little mercy towards weak friends as towards professional ideological foes.
Quote ID: 4641
Time Periods: 7
Closing of the Western Mind, The
Charles Freeman
Book ID: 205 Page: 296
Section: 2A2
Augustine was forced to argue in reply that the quality of the minister was not essential to the sacrament. It was a direct expression of the grace of God and passed from God to the recipient without losing its purity (as water passed down a stone channel). So long as the sacrament was administered in the name of Christ and the correct form was used, it was valid.
Quote ID: 4983
Time Periods: 5
Complete Sermons of Martin Luther Volume 1.1-2, The
Edited by John Nicholas Lenker
Book ID: 336 Page: 227
Section: 2A1,2A2
THE LORD’S SUPPER.For before God it is enough that we believe in the Gospel, but now he wants us to remain upon the earth to serve the people and to confess before the world the faith we have in our hearts by means of certain tokens, that is, by means of baptism and the Lord’s Supper.
Quote ID: 7846
Time Periods: 7
Complete Sermons of Martin Luther Volume 4.1-2, The
Edited by John Nicholas Lenker
Book ID: 337 Page: 99
Section: 2A2
THIRD SUNDAY BEFORE LENT“For they drank of a spiritual rock that followed them.”
13. In other words, they believed in the same Christ in whom we believe, though he was yet to come in the flesh; and the sign of their faith was the material rock, from which they physically drank water, just as we in partaking of the material bread and wine at the altar spiritually eat and drink the true Christ. With the outward act of eating and drinking we exercise inward faith.
Quote ID: 7848
Time Periods: 7
Complete Sermons of Martin Luther Volume 5, The
Edited by Eugene F. A. Klug
Book ID: 338 Page: 455
Section: 2A2
HOLY WEEKFor this is what the words state, “He took bread,” “he took the cup,” and he adds the words, “This is my body,” “This is my blood,” or, “This cup is the New Testament in my blood.” These words cause the bread to be his Body and the wine his Blood. Whosoever then eats this bread eats Christ’s true Body; and whosoever drinks this cup drinks Christ’s true blood, be he worthy or unworthy.
….
Whoever wishes to be a Christian should not be like the fanatical spirits who question how it is possible for bread to be Christ’s Body and wine to be Christ’s Blood.
Quote ID: 7859
Time Periods: 7
Cyril of Jerusalem, NPNF2 Vol. 7, Cyril of Jerusalem, Gregory Nazianzen
Edited by Philip Schaff
Book ID: 667 Page: 156
Section: 2A2
“In approaching therefore, come not with thy wrists extended, or thy fingers spread; but make thy left hand a throne for the right, as for that which is to receive a King. And having hollowed thy palm, receive the Body of Christ, saying over it, ‘Amen.’ So then, after having carefully hallowed thine eyes by the touch of the Holy Body, partake of it. . . . Then after thou hast partaken of the Body of Christ, draw near also to the Cup of His Blood; not stretching forth thine hands, but bending, and saying with an air of worship and reverence, ‘Amen,’ hallow thyself by partaking also of the Blood of Christ. And while the moisture is still upon thy lips, touch it with thine hands, and hallow thine eyes and brow and the other organs of sense. Then wait for the prayer, and give thanks unto God, who hath accounted thee worthy of so great mysteries.”PJ footnote reference: Cyril of Jerusalem, Catechetical Lectures, Lecture XXIII.21-22.
Quote ID: 9513
Time Periods: 4
Didache: Text, Translation, Analysis, and Commentary, The
Aaron Milavec
Book ID: 211 Page: 23
Section: 2A2
9:1 (And) concerning the eucharist, eucharistize thus:9:2 First, concerning the cup:
We give you thanks, our Father,
for the holy vine of your servant David
which you revealed to us through your servant Jesus.
To you [is] the glory forever.
9:3 And concerning the broken [loaf]:
We give you thanks, our Father,
for the life and knowledge
which you revealed to us through your servant Jesus.
To you [is] glory forever.
9:5 (And) let no one eat or drink from your eucharist
except those baptized in the name of [the] Lord,
for the Lord has likewise said concerning this:
“Do not give what is holy to the dogs.”
Quote ID: 5210
Time Periods: 12
Didache: The Oldest Church Manual
Phillip Schaff
Book ID: 254 Page: 190/191/192
Section: 2A2
CHAP. IX.
THE AGAPE AND THE EUCHARIST
1. Now as regards the Eucharist (the Thank-offering), give thanks after this manner:
2. First for the cup: “We give thanks to Thee, our Father, for the holy vine of David Thy servant, which thou hast made known to us, through Jesus, Thy servant: to Thee be the glory for ever.”
3. And for the broken bread:
Quote ID: 6402
Time Periods: 12
Divine Liturgy of James the Holy Apostle, The, ANF Vol. 7, Fathers of the Third and Fourth Centuries
Edited by Alexander Roberts and James Donaldson
Book ID: 507 Page: 537/550
Section: 2A2
*John’s Note: Long responsive ceremony. Includes the Trinity. Cannot be before 325. Probably 5 or 6. There are others like this.*
Quote ID: 9111
Time Periods: 56
Divine Liturgy of the Holy Apostle and Evangelist Mark, The, ANF Vol. 7, Fathers of the Third and Fourth Centuries
Edited by Alexander Roberts and James Donaldson
Book ID: 508 Page: 551/560
Section: 2A2
*John’s Note: Long responsive ceremony. Includes the Trinity. Cannot be before 325. Probably 5th or 6th century. This includes, “Thy Holy Catholic and Apostolic Church”. There are others like this.*
Quote ID: 9112
Time Periods: 56
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 104
Section: 2A2
The EucharistThe account of baptism by Justin Martyr, mentioned above, indicates that it culminated in a celebration of the Eucharist. He continues:
Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he, taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit, and offers thanks at considerable length for our being counted worthy to receive these things at his hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen is the Hebrew for ‘so be it’. And when the president has given thanks, and all the people have expressed their assent, those of us who are called deacons give to each of those present to partake of the bread and the wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion.
Quote ID: 5276
Time Periods: 2
Early Christian Church, The
J.G. Davies
Book ID: 214 Page: 205
Section: 2A2
Cyril’s account of the method of communion is not without its interest as an indication of fourth-century devotional practices:“As you approach them, come not with your wrists extended or your fingers open, but make your left hand a kind of throne by placing it under your right which is about to receive the King, and in the hollow of your hand receive the body of Christ, replying Amen. Carefully hallow your eyes with the touch of the holy body, and then partake of it, seeing to it that you lose no particle. . . Then, after the communion of Christ’s body, approach also the cup of his blood, not stretching forth your hands, but bending forward in an attitude of adoration and reverence, and saying Amen, be hallowed as well by the reception of the blood of Christ. And while the moisture thereof is still on your lips, touch it with your hands and hallow both your eyes and brow and other senses.”
Quote ID: 5333
Time Periods: 4
Early Liturgy: To the Time of Gregory the Great, The
Josef A. Jungmann
Book ID: 216 Page: 6
Section: 2A2
To these sources, various new and important discoveries have now been added:(1) The Didache, or Teaching of the Twelve Apostles, from the beginning of the second century. It was discovered in 1873 by an oriental bishop, Philotheos Bryennios. In the ninth and tenth chapters of the Didache are found the well-known Eucharistic prayers, but the precise place and meaning of these prayers is not very clear.
(2) The Traditio Apostolica of Hippolytus of Rome, written about the year 215. This work gives us a very clear picture of the Church’s liturgical life…
Quote ID: 5379
Time Periods: 23
Furta Sacra: Thefts of Relics in the Central Middle Ages
Patrick J. Geary
Book ID: 94 Page: 25
Section: 2A2,2A3
Chapter 1 section The Evolution of Saints’ Cults in the Central Middle AgesIn the ninth century, as we shall see in Chapter 2, the eucharist was one relic among others. True, it was the most worthy because it was the body of Christ, but it functioned just as did many other relics. In church dedications, it could be placed in altar stones either along with other relics or alone since it was the body of Christ. Moreover, relics, like the eucharist, might be placed on the altar. {19}
Quote ID: 2421
Time Periods: 7
Gregory of Nyssa: Dogmatic Treatises, Etc. NPNF, Second Series, Vol. 5
Edited by Philip Schaff and Henry Wace
Book ID: 578 Page: 13
Section: 2A2
In treating the Sacrament of the Eucharist, Gregory was the first Father who developed the view of transformation, for which transubstantiation was afterwards substituted to suit the medieval philosophy; that is, he put the view already latent into actual words.
Quote ID: 9292
Time Periods: 4
Gregory of Nyssa: Dogmatic Treatises, Etc. NPNF, Second Series, Vol. 5
Edited by Philip Schaff and Henry Wace
Book ID: 578 Page: 505
Section: 2A2
…in no other way was it possible for our body to become immortal, but by participating in incorruption through its fellowship with that immortal Body….
Quote ID: 9293
Time Periods: 4
Gregory of Nyssa: Dogmatic Treatises, Etc. NPNF, Second Series, Vol. 5
Edited by Philip Schaff and Henry Wace
Book ID: 578 Page: 505
Section: 2A2
Rightly, then, do we believe that now also the bread which is consecrated by the Word of God is changed into the Body of God the Word.
Quote ID: 9294
Time Periods: 4
Gregory of Nyssa: Dogmatic Treatises, Etc. NPNF, Second Series, Vol. 5
Edited by Philip Schaff and Henry Wace
Book ID: 578 Page: 505
Section: 2A2
…it is at once changed into the body by means of the Word, as the Word itself said, “This is my Body.”
Quote ID: 9295
Time Periods: 4
Gregory of Nyssa: Dogmatic Treatises, Etc. NPNF, Second Series, Vol. 5
Edited by Philip Schaff and Henry Wace
Book ID: 578 Page: 505
Section: 2A2
He disseminates Himself in every believer through that flesh, whose substance comes from bread and wine, blending Himself with the bodies of believers, to secure that, by this union with the immortal, man, too, may be sharer in incorruption. He gives these gifts by virtue of the benediction through which He transelements{1} the natural quality of these visible things to that immortal thing.
Quote ID: 9296
Time Periods: 4
Holy Communion: the Medicine of Immortality and Antidote to Death
Pemptousia.com
Book ID: 479 Page: 1
Section: 2A2
The Board of the Panhellenic Union of Theologians
https://pemptousia.com/2020/10/holy-communion-the-medicine-of-immortality-and-antidote-to-death/
Accessed June, 2022
Holy Communion is real, not symbolic communion; it’s the union of Christians with our Savior, Jesus Christ, precisely because, in our Orthodox faith, the bread and wine are really transformed by the almighty energy of the Holy Spirit into the Body and Blood of Jesus Christ.
The bread and wine at the Holy Eucharist aren’t symbols, as the heterodox Protestants believe, but they are actually the real Body and Blood of Christ.
….
…His flesh and blood are hypostatically united with His divinity. It follows that, when the faithful partake of His spotless Body and His precious Blood, we’re also partaking of the divine nature of the Lord and we truly become gods by grace.
….
…this great God-given mystery which makes gods of us Christians….
Only atheists or heretics (Protestants) deny the transformation of the Eucharistic Gifts into the Body and Blood of Christ and allow this untoward and sacrilegious thought to insinuate itself into their minds.
….
So how is it possible that this supreme sacrament, which makes us gods, which vivifies us and, by His grace, makes us immortal should also spread deadly viruses?
Quote ID: 9066
Time Periods: 7
Holy Communion: the Medicine of Immortality and Antidote to Death
Pemptousia.com
Book ID: 479 Page: 2
Section: 2A2
The Board of the Panhellenic Union of Theologians
https://pemptousia.com/2020/10/holy-communion-the-medicine-of-immortality-and-antidote-to-death/
Accessed June, 2022
Holy Communion is real, not symbolic communion; it’s the union of Christians with our Savior, Jesus Christ, precisely because, in our Orthodox faith, the bread and wine are really transformed by the almighty energy of the Holy Spirit into the Body and Blood of Jesus Christ.
The bread and wine at the Holy Eucharist aren’t symbols, as the heterodox Protestants believe, but they are actually the real Body and Blood of Christ.
….
…His flesh and blood are hypostatically united with His divinity. It follows that, when the faithful partake of His spotless Body and His precious Blood, we’re also partaking of the divine nature of the Lord and we truly become gods by grace.
….
…this great God-given mystery which makes gods of us Christians….
Only atheists or heretics (Protestants) deny the transformation of the Eucharistic Gifts into the Body and Blood of Christ and allow this untoward and sacrilegious thought to insinuate itself into their minds.
….
So how is it possible that this supreme sacrament, which makes us gods, which vivifies us and, by His grace, makes us immortal should also spread deadly viruses?
Quote ID: 9067
Time Periods: 2
Holy Communion: the Medicine of Immortality and Antidote to Death
Pemptousia.com
Book ID: 479 Page: 3
Section: 2A2
The Board of the Panhellenic Union of Theologianshttps://pemptousia.com/2020/10/holy-communion-the-medicine-of-immortality-and-antidote-to-death/
Accessed June, 2022
The Divine Eucharist is the central sacrament of our Church, which forms the Body of Christ, because it unites us with Him, making us ‘sharers in the divine nature’ (2 Peter, 1, 4).
Quote ID: 9068
Time Periods: 7
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 185
Section: 2A2
And this food is called among us [GREEK]{5} [the Eucharist], of which no one is allowed to partake but the man who believes that the things which we teach are true…
PJ footnote: Justin Martyr, The First Apology of Justin, LXVI.
Quote ID: 9667
Time Periods: 2
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 185
Section: 2A2
…Jesus took bread, and when He had given thanks, said, “This do ye in remembrance of Me,{7} this is My body;” and that, after the same manner, having taken the cup and given thanks, He said, “This is my blood;” and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done.
PJ footnote: Justin Martyr, The First Apology of Justin, LXVI.
Quote ID: 9668
Time Periods: 2
Justin Martyr, ANF Vol. 1, The Apostolic Fathers
Edited by Alexander Roberts and James Donaldson
Book ID: 674 Page: 186
Section: 2A2
"And on the day called Sunday{1} all who live in cities or in the country gather together to one place, and the memories of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability,{2}and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. Those who have means and are willing, each according to his own choice, gives what he wills, and what is collected is deposited with the president. He provides for the orphans and widows, those who are in need on account of sickness or some other cause, those who are in bonds, strangers who are sojourning, and in a word he becomes the protector of all who are in need."
PJ footnote: Justin Martyr, The First Apology of Justin, LXVII.
Quote ID: 9669
Time Periods: 2
Legacy of Greece, The
Edited by R. W. Livingstone
Book ID: 469 Page: 52
Section: 2A2,2A4,2A7
The apostle [Paul], whose antipathy to ritual in every shape is stamped upon his writings.….
The ‘table of the Lord’ is the table of which the Lord is the spiritual host, not the table on which his flesh is placed. Does anyone suppose that ‘the table of demons’ which is contrasted with the ‘table of the Lord’ is the table at which demons are eaten?
Quote ID: 9041
Time Periods: 1347
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 67
Section: 2A2,2D3B,3A2A
[Bishop Longland] summoned before him Robert and Richard Bartlett, well-to-do farmers, who, with their brother John, had abjured and done penance at Tylsworth’s martyrdom. They were the sons of old Richard Bartlet, of whom it was told that one day, as he was threshing, a passer-by had said to him, “God speed, Father Bartlet, ye work sore.” “Yea,” answered the old man, with a satirical reference to the doctrine of transubstantiation, “I thresh God Almighty out of the straw.” The old yeoman’s wife Katherine seldom went to church, pleading ill health, and it was noted that when she did attend, she did not join in the prayers, but “sat mum.”page 147 of new book
Quote ID: 6245
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 68
Section: 2A2,2D3B,3A2A
He and his brother Richard “detected” (be it remembered in dread of a fiery death) their own sister Agnes Wells, as guilty of the four great crimes, on which all these examinations mainly turned:(1). Reading the Scriptures in English.
(2). Denying the bodily presence of Christ in the Eucharist.
(3). Rejecting the worship of images.
(4). Speaking against pilgrimages.
page 149 of new book
Quote ID: 6246
Time Periods: 7
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 76
Section: 2A2,2D3B,3A2A
In the little hamlet of Ashley Green, on the Hertfordshire border, lived John Morden, the uncle of James, Richard and Radulph, who had in his house a book of the Gospels and “other chapters in English.”At Little Missenden, three miles from Amersham up the beautiful valley of the Misbourne, the Vicar himself was believed to be tainted with heresy. So also were Elizabeth, the wife of Henry Hover; John Say, to whom the martyr Shoemaker had read Christ’s words out of his “little book”; William Say, his son; two Edward Popes (father and son); John Nash; Henry Etkin and his mother; as well as Joan Clark (perhaps the unhappy daughter of William Tylsworth),, who had said, "she never did believe in the sacrament of the altar, nor ever would believe in it."
page 164-165 of new book
Quote ID: 6248
Time Periods: ?
Lollards of the Chiltern Hills: Glimpses of English Dissent in the Middle Ages, The
W. H. Summers
Book ID: 248 Page: 78
Section: 2A2,2D3B
He begged him not to divulge his words to his wife, whose brother was a priest. Not long after, the priest got his sister to buy him some “singing bread” (sacramental wafers). It was damp, and the priest was laying it out to dry, when his brother-in-law ventured to suggest, “If every one of these is a god, then there are many gods.”page 169 of new book
Pastor John’s note: Ha!
Quote ID: 6250
Time Periods: 7
Monumenta Bulgarica
Thomas Butler
Book ID: 154 Page: 163
Section: 2A2,2D3B
…What do they [Bogomils] say about Holy Communion? That Communion was not created by God’s command, nor is it – as you say – Christ’s body, but, it is like any simple flour. Nor (they say) did Christ create the liturgy: “Therefore we do not honor it.”
Quote ID: 3286
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 39
Section: 2A2
Footnote 10 The story of the origin of the Mass is far beyond the scope of this book. Suffice it to say that the Mass was essentially a blending together of a resurgence of Gentile interest in synagogue worship and pagan influence that dates back to the fourth century (Frank Senn, Christian Liturgy: Catholic and Evangelical, Minneapolis: Fortress Press, 1997, p. 54; The Early Liturgy, pp. 123, 130-144).
Quote ID: 3521
Time Periods: 4
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 42
Section: 2A2
So in 1523, Luther set forth his own revisions to the Catholic Mass. {25} These revisions are the foundation for all Protestant worship. {26} The heart of them is this: Luther made preaching, rather than the Eucharist, the center of the gathering. {27}Accordingly, in the modern Protestant worship service it is the pulpit, rather than the alter-table, that is the central element. {28}
Quote ID: 3525
Time Periods: 7
Pagan Christianity: The Origins of Our Modern Church Practices
Frank Viola
Book ID: 168 Page: 153
Section: 2A2
As Latin became the common language in the mid-fourth century, the priest would invoke the words hoc est corpus meum. These Latin words mean “This is my body.”With these words, the priest became the overseer of the supercilious hokum that began to mark the Catholic Mass. Ambrose of Milan (339-397) can be credited for the idea that the mere utterance of hoc est corpus meum magically converted bread and wine into the Lord’s physician body and blood. {69}
. . . .
[Footnote 69] Concerning the Mysteries, 9:52,54. In the Eastern churches a prayer is offered for the Spirit to do the magic. In the western churches, the prayer was left out, for the words themselves did the trick. (Gregory Dix, The Shape of the Liturgy, London. . .
Quote ID: 3586
Time Periods: 47
Perth Assembly
David Calderwood Edited by Greg Fox
Book ID: 177 Page: 47
Section: 2A2
It hath been the uniform and constant order of this Kirk, since the reformation: that the communicants should receive the sacramental elements of bread and wine, sitting at the table. In the second head of the first book of discipline, are set down these words. The table of the Lord is then rightly ministered, when it approacheth most near to Christ’s own action: but plain it is, that at the supper Christ Jesus sat with his disciples: and therefore we do judge that sitting at a table, is most convenient to that holy action.
Quote ID: 3919
Time Periods: 7
Priest and Bishop (Biblical Reflections)
Raymond E. Brown, S.S.
Book ID: 184 Page: 18/19
Section: 2A2,2C
But there still had to be a second development before the emergence of the concept of a special Christian priesthood: Christianity had to have a sacrifice at which a priesthood could preside. This second condition was fulfilled when the Eucharist was seen as an unbloody sacrifice replacing the bloody sacrifices no longer offered in the now-destroyed Temple. This attitude appears in Christian writings about the end of the 1st century or the beginning of the 2nd. Didache 14 instructs Christians: “Assemble on the Lord’s Day, breaking bread and celebrating the Eucharist; but first confess your sins that your sacrifice thysia may be a pure one. . . .For it was of this that the Lord spoke, ‘Everywhere and always offer me a pure sacrifice.’” The citation is from Mal 1:10-11, a passage which became a very important factor in the Christian understanding of the Eucharist.. . . .
At about the same time, in his plea that Christian liturgical offerings and services should be structured, Clement of Rome (I Clem 40) calls on the analogy of the OT structure of high priest, priests, and levites.
Quote ID: 4093
Time Periods: 2
Shape of the Liturgy, The
Dom Gregory Dix
Book ID: 272 Page: 48
Section: 2A2
The last supper of our Lord with His disciples is the source of the liturgical eucharist, but not the model for its performance. The New Testament accounts of that supper as they stand in the received text preinaugurated. Our Lord (1) took bread; (2) ‘gave thanks’ over it; (3) broke it; (4) distributed it, saying certain words. Later He (5) took a cup; (6) ‘gave thanks’ over that; (7) handed it to His disciples, saying certain words. {1} We are so accustomed to the liturgical shape of the eucharist as we know it that we do not instantly appreciate the fact that it is not based in practice on this ‘seven-action scheme’ but on a somewhat drastic modification of it.
Quote ID: 6837
Time Periods: 012
Shape of the Liturgy, The
Dom Gregory Dix
Book ID: 272 Page: 58
Section: 2A2
What our Lord did at the last supper, then, was not to establish any new rite. He attached to the two corporate acts which were sure to be done when His disciples met in the future—the only two things which He could be sure they would do together regularly in any case—a quite new meaning, which had a special connection with His own impending death (exactly what, we need not now enquire).
Quote ID: 6838
Time Periods: 012
Shape of the Liturgy, The
Dom Gregory Dix
Book ID: 272 Page: 397
Section: 2A2
One result of the fourth century transformation of the eucharist into a fully public act is a certain elaboration of ceremony in its performance.----
The introit-chant, which covered the processional entrance of the clergy, seems to be the only item in the outline of the rite which was introduced for purely ceremonial reasons.
Quote ID: 6842
Time Periods: 4
Shape of the Liturgy, The
Dom Gregory Dix
Book ID: 272 Page: 432
Section: 2A2
The deliberate invention of symbolic gestures and actions and ceremonies in the liturgy to express and evoke adoration, purity of intention and so forth, is something which begins, as we have seen, in the fourth century with the transformation of the eucharist into a public worship.
Quote ID: 6857
Time Periods: 4
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