Participation in the liturgy

Our Part in the LiturgyOur Part in the Liturgy
University Meeting July 2015University Meeting July 2015

Lift Up YourLift 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 oftenIn Scripture, the exhortation to "lift up" is often
associated with offering one's self to God throughassociated 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 isWhen we lift up our hearts in the Eucharist, there is
a certain "realism" about it. It's not just a figure ofa certain "realism" about it. It's not just a figure of
speech.speech.
 Our hearts are really going somewhere. We areOur hearts are really going somewhere. We are
lifting our hearts to heaven, joining our prayers oflifting 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 YourLift 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 withUnity of Heaven with
EarthEarth
 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 withUnity of Heaven with
EarthEarth

In PraiseIn Praise

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 PraiseSacrifice of Praise
 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 JointSingle 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).

PraisePraise
 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.

PraisePraise
 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

 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

 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”.

 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

 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 listening to HisIn listening to His
WordWord

WordWord
 The "destination" that all of Scripture points to is theThe "destination" that all of Scripture points to is the
Sacrifice of the Liturgy.Sacrifice of the Liturgy.
 And the Liturgy is the Bible in action - right beforeAnd the Liturgy is the Bible in action - right before
our eyes the Scripture's saving truths areour 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 isMuch of the prayer and worship of the Liturgy is
taken directly from Scripture or is meant to evoketaken directly from Scripture or is meant to evoke
for us the events of salvation history recorded infor us the events of salvation history recorded in
Scripture.Scripture.
 In the Liturgy of the Word we actually hear theIn the Liturgy of the Word we actually hear the
Word of God in Scripture.Word of God in Scripture.

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

WordWord
 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.

WordWord
 John 15:3 (NKJV)John 15:3 (NKJV)
 3 3
You are already clean because of the word which IYou are already clean because of the word which I
have spoken to you.have spoken to you.

WordWord
 Following the Word of God, we profess our faith "withFollowing 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 ofAgain, there is a biblical "precedent" for this practice of
the Liturgy.the Liturgy.
 In the Old Testament, the reading of Scripture is oftenIn the Old Testament, the reading of Scripture is often
followed by a profession of faith. Indeed, when Godfollowed by a profession of faith. Indeed, when God
speaks, His Word requires an answer. The answer Godspeaks, 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 wasWhen 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).

Word: The CreedWord: The Creed
 And almost every word of the Creed we profess isAnd almost every word of the Creed we profess is
drawn from Scripture - we profess our faith in thedrawn from Scripture - we profess our faith in the
God revealed in Scripture, using the very words ofGod revealed in Scripture, using the very words of
 To take just a few examples:To take just a few examples:
 •• We believe in "one God, the father" (see 1We believe in "one God, the father" (see 1
Corinthians 8:6; Ephesians 4:6); and in His "onlyCorinthians 8:6; Ephesians 4:6); and in His "only
Son" (see John 3:16); through whom all things wereSon" (see John 3:16); through whom all things were
made (see Colossians 1:16).made (see Colossians 1:16).

Word: The CreedWord: The Creed
 •• "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 the5:21); and He will one day come again to "judge the
living and the dead" (see Acts 10:42), and Hisliving 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 oneAfter our profession of faith, we pray for one
another and for those in need, another practice ofanother and for those in need, another practice of
the Mass that follows the example of the Newthe Mass that follows the example of the New
Testament (see James 5:16; 1 ThessaloniansTestament (see James 5:16; 1 Thessalonians
1:2; Colossians 1:9).1:2; Colossians 1:9).

The InstitutionThe Institution
 At the Last Supper, Jesus took bread, andAt the Last Supper, Jesus took bread, and
blessed, and broke it, and give it to the disciplesblessed, and broke it, and give it to the disciples
and said,and said, ‘‘
 Take, eat; this is My body'Take, eat; this is My body'. And He took a cup,. And He took a cup,
and when He had given thanks He gave it toand when He had given thanks He gave it to
them, saying,them, saying, 'Drink of it, all of you; for this is My'Drink of it, all of you; for this is My
blood of the new covenant, which is poured outblood of the new covenant, which is poured out
for many for the forgiveness of sins' (Matt.for many for the forgiveness of sins' (Matt.
26:26-28; cf. Mark 14:12-16; Luke 22:7-13; 126:26-28; cf. Mark 14:12-16; Luke 22:7-13; 1
Cor. 11:23-30).Cor. 11:23-30).

 Mark 14:12-26Mark 14:12-26
12 On the first day of the Feast of Unleavened Bread, when it was12 On the first day of the Feast of Unleavened Bread, when it was
customary to sacrifice the Passover lamb, Jesus' disciples askedcustomary to sacrifice the Passover lamb, Jesus' disciples asked
him, "Where do you want us to go and make preparations for you tohim, "Where do you want us to go and make preparations for you to
eat the Passover?" eat the Passover?"
13 So he sent two of his disciples, telling them, "Go into the city, and13 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 him.a man carrying a jar of water will meet you. Follow him.
14 Say to the owner of the house he enters, 'The Teacher asks:14 Say to the owner of the house he enters, 'The Teacher asks:
Where is my guest room, where I may eat the Passover with myWhere is my guest room, where I may eat the Passover with my
disciples?'disciples?'
15 He will show you a large upper room, furnished and ready. Make15 He will show you a large upper room, furnished and ready. Make
preparations for us there."preparations for us there."
16 The disciples left, went into the city and found things just as16 The disciples left, went into the city and found things just as
Jesus had told them. So they prepared the Passover.Jesus had told them. So they prepared the Passover.

 Mark 14:12-26Mark 14:12-26
17 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 said,18 While they were reclining at the table eating, he said,
"I tell you the truth, one of you will betray me—one who"I tell you the truth, one of you will betray me—one who
is eating with me."is eating with me."
19 They were saddened, and one by one they said to19 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 dips20 "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 him.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! ItBut woe to that man who betrays the Son of Man! It
would be better for him if he had not been born."would be better for him if he had not been born."

 Mark 14:12-26Mark 14:12-26
22 While they were eating, Jesus took bread, gave22 While they were eating, Jesus took bread, gave
thanks and broke it, and gave it to his disciples, saying,thanks and broke it, and gave it to his disciples, saying,
"Take it; this is my body.""Take it; this is my body."
23 Then he took the cup, gave thanks and offered it to23 Then he took the cup, gave thanks and offered it to
them, and they all drank from it.them, and they all drank from it.
24 “This is my blood of the covenant, which is poured24 “This is my blood of the covenant, which is poured
out for many," he said to them.out for many," he said to them.
25 "I tell you the truth, I will not drink again of the fruit of25 "I tell you the truth, I will not drink again of the fruit of
the vine until that day when I drink it anew in thethe vine until that day when I drink it anew in the
kingdom of God."kingdom of God."
26 When they had sung a hymn, they went out to the26 When they had sung a hymn, they went out to the
Mount of Olives.Mount of Olives.

From theFrom the
GospelsGospels
 John 6: 53 - 59John 6: 53 - 59
53 Jesus said to them, "I tell you the truth, unless you eat the flesh53 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 you.of the Son of Man and drink his blood, you have no life in you.
54 Whoever eats my flesh and drinks my blood has eternal life, and54 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 food andI 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 drinks mymy blood is real drink. 56 Whoever eats my flesh and drinks my
blood remains in me, and I in him.blood remains in me, and I in him.
57 Just as the living Father sent me and I live because of the57 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 ThisFather, so the one who feeds on me will live because of me. 58 This
is the bread that came down from heaven. Your forefathers ateis the bread that came down from heaven. Your forefathers ate
manna and died, but he who feeds on this bread will live forever."manna and died, but he who feeds on this 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.
– From the GospelsFrom the Gospels

From theFrom the
EpistlesEpistles
 1 Cor. 10:16-171 Cor. 10:16-17
– The cup of blessing which we bless, is it not aThe cup of blessing which we bless, is it not a
participation in the blood of Christ? The breadparticipation in the blood of Christ? The bread
which we break, is it not a participation in thewhich we break, is it not a participation in the
body of Christ? Because there is one bread,body of Christ? Because there is one bread,
we who are many are one body, for we allwe who are many are one body, for we all
partake of the one bread.partake of the one bread.
– From the EpistlesFrom the Epistles

From theFrom the
EpistlesEpistles
 1 Cor. 11:23-271 Cor. 11:23-27
23 For I received from the Lord that which I also delivered to23 For I received from the Lord that which I also delivered to
you: that the Lord Jesus on the same night in which He wasyou: that the Lord Jesus on the same night in which He was
betrayed took bread; 24 and when He had given thanks, Hebetrayed took bread; 24 and when He had given thanks, He
broke it and said, “Take, eat; this is My body which is broken forbroke it and said, “Take, eat; this is My body which is broken for
you; do this in remembrance of Me.” 25 In the same manner Heyou; do this in remembrance of Me.” 25 In the same manner He
also took the cup after supper, saying, “This cup is the newalso took the cup after supper, saying, “This cup is the new
covenant in My blood. This do, as often as you drink it, incovenant in My blood. This do, as often as you drink it, in
remembrance of Me.”remembrance of Me.”
26 For as often as you eat this bread and drink this cup, you26 For as often as you eat this bread and drink this cup, you
proclaim the Lord’s death till He comes.proclaim the Lord’s death till He comes.
27 Therefore whoever eats this bread or drinks this cup of the27 Therefore whoever eats this bread or drinks this cup of the
Lord in an unworthy manner will be guilty of the body and bloodLord in an unworthy manner will be guilty of the body and blood
of the Lord.of the Lord.

The Meaning ofThe Meaning of
RemembranceRemembrance
 In order for the words ‘take eat this is myIn order for the words ‘take eat this is my
body…’ and ‘do this in remembrance of me’ notbody…’ and ‘do this in remembrance of me’ not
to contradict, the church has always understoodto contradict, the church has always understood
‘do this in remembrance of me’ to mean:‘do this in remembrance of me’ to mean:
– The Eucharist is part of the sacrifice on the cross andThe Eucharist is part of the sacrifice on the cross and
so in the Eucharist we are not re-sacrificing the Lordso in the Eucharist we are not re-sacrificing the Lord
but being and taking part in that one and onlybut 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 activelyIn the Eucharist we are remembering by actively
taking part – not even re-enacting. To remember howtaking part – not even re-enacting. To remember how
we love someone does not mean that we are actingwe love someone does not mean that we are acting
or had stopped loving them it is to put aside time andor had stopped loving them it is to put aside time and
continue to love them by bringing to mind.continue to love them by bringing to mind.
– The Meaning ofThe Meaning of

 St. John ChrysostomSt. John Chrysostom in his Homily aboutin 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 offerWhat then? do not we offer every day? We offer
indeed, but making a remembrance of His death,indeed, but making a remembrance of His death,
and thisand this remembranceremembrance is one and not many.is one and not many.
How is it one, and not many? Inasmuch as thatHow is it one, and not many? Inasmuch as that
Sacrifice was once for all offered, and carriedSacrifice was once for all offered, and carried
into the Holy of Holies. This is a figure of thatinto the Holy of Holies. This is a figure of that
sacrifice and this remembrance of that. For wesacrifice and this remembrance of that. For we
always offer the same, not one sheep now andalways offer the same, not one sheep now and
to-morrow another, but always the same thing:to-morrow another, but always the same thing:
so that the sacrifice is one.so that the sacrifice is one.

 St. John Chrysostom in his Homily about HebrewsSt. 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 manyAnd yet by this reasoning, since the offering is made in many
places, are there many Christs? but Christ is one everywhere, beingplaces, are there many Christs? but Christ is one everywhere, being
complete here and complete there also, one Body. As then whilecomplete here and complete there also, one Body. As then while
offered in many places, He is one body and not many bodies; sooffered in many places, He is one body and not many bodies; so
also He is one sacrifice. He is our High Priest, who offered thealso He is one sacrifice. He is our High Priest, who offered the
sacrifice that cleanses us.sacrifice that cleanses us.
That we offer now also, which was then offered, which cannot beThat we offer now also, which was then offered, which cannot be
exhausted. This is done in remembrance of what was then done.exhausted. This is done in remembrance of what was then done.
For saith He "do this in remembrance of Me." ( Luke xxii. 19.) It isFor saith He "do this in remembrance of Me." ( Luke xxii. 19.) It is
not another sacrifice, as the High Priest, but we offer always thenot another sacrifice, as the High Priest, but we offer always the
same, or rather we perform a remembrance of a Sacrificesame, or rather we perform a remembrance of a Sacrifice

What the EarlyWhat the Early
Church BelievedChurch Believed
 St. Ignatius of Antioch around 50-St. Ignatius of Antioch around 50-
110 A.D.110 A.D.
St. Ignatius became the third bishop ofSt. Ignatius became the third bishop of
Antioch, succeeding St. Evodius, who wasAntioch, succeeding St. Evodius, who was
the immediate successor of St. Peter. Hethe immediate successor of St. Peter. He
heard St. John preach when he was a boyheard St. John preach when he was a boy
and knew St. Polycarp, Bishop of Smyrna.and knew St. Polycarp, Bishop of Smyrna.
Seven of his letters written to variousSeven of his letters written to various
Christian communities have beenChristian communities have been
preserved. Eventually, he received thepreserved. Eventually, he received the
martyr's crown as he was thrown to wildmartyr's crown as he was thrown to wild
beasts in the arena.beasts in the arena.
 What the EarlyWhat the Early
– St. IgnatiusSt. Ignatius
80-110 A.D.80-110 A.D.

 St. Ignatius of Antioch around 50-110 A.D.St. Ignatius of Antioch around 50-110 A.D.
"Consider how contrary to the mind of God are the"Consider how contrary to the mind of God are the
heterodox in regard to the grace of God which hasheterodox in regard to the grace of God which has
come to us. They have no regard for charity, nonecome to us. They have no regard for charity, none
for the widow, the orphan, the oppressed, none forfor the widow, the orphan, the oppressed, none for
the man in prison, the hungry or the thirsty.the man in prison, the hungry or the thirsty.
They abstain from the Eucharist and from prayer,They abstain from the Eucharist and from prayer,
because they do not admit that the Eucharist is thebecause they do not admit that the Eucharist is the
flesh of our Savior Jesus Christ, the flesh whichflesh of our Savior Jesus Christ, the flesh which
suffered for our sins and which the Father, in Hissuffered for our sins and which the Father, in His
graciousness, raised from the dead."graciousness, raised from the dead."
Letter to the Smyrnaeans", paragraph 6.Letter to the Smyrnaeans", paragraph 6.
circa 80-110 A.D.circa 80-110 A.D.
 What the Early ChurchWhat the Early Church
BelievedBelieved
– St. Ignatius 80-St. Ignatius 80-
110 A.D.110 A.D.

 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 Christ,exception in charity, in one faith and in one Jesus Christ,
who is of the race of David according to the flesh, thewho is of the race of David according to the flesh, the
son of man, and the Son of God, so that with undividedson of man, and the Son of God, so that with undivided
mind you may obey the bishop and the priests, andmind you may obey the bishop and the priests, and
break one Bread which is the medicine of immortalitybreak one Bread which is the medicine of immortality
and the antidote against death, enabling us to liveand the antidote against death, enabling us to live
forever in Jesus Christ."forever in Jesus Christ." Letter to the Ephesians,Letter to the Ephesians,
paragraph 20, c. 80-110 A.Dparagraph 20, c. 80-110 A.D ..
"I have no taste for the food that perishes nor for the"I have no taste for the food that perishes nor for the
pleasures of this life. I want the Bread of God which ispleasures of this life. I want the Bread of God which is
the Flesh of Christ, who was the seed of David; and forthe Flesh of Christ, who was the seed of David; and for
drink I desire His Blood which is love that cannot bedrink I desire His Blood which is love that cannot be
destroyed."destroyed." Letter to the Romans, paragraph 7,Letter to the Romans, paragraph 7,
circa 80-110 A.D.circa 80-110 A.D.
BelievedBelieved
– St. Ignatius 80-St. Ignatius 80-
110 A.D.110 A.D.

 St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.
St. Justin Martyr was born a paganSt. Justin Martyr was born a pagan
but converted to Christianity afterbut converted to Christianity after
studying philosophy. He was astudying philosophy. He was a
prolific writer and many Churchprolific writer and many Church
scholars consider him the greatestscholars consider him the greatest
apologist or defender of the faithapologist or defender of the faith
from the 2nd century. He wasfrom the 2nd century. He was
beheaded with six of hisbeheaded with six of his
companions some time betweencompanions some time between
163 and 167 A.D.163 and 167 A.D.
BelievedBelieved
– St. Ignatius 80-110 A.D.St. Ignatius 80-110 A.D.
– St. Justin MartyrSt. Justin Martyr
100-165 A.D.100-165 A.D.

 St. Justin Martyr 100-165 A.D.St. Justin Martyr 100-165 A.D.
"This food we call the Eucharist, of which no one is"This food we call the Eucharist, of which no one is
allowed to partake except one who believes thatallowed to partake except one who believes that
the things we teach are true, and has received thethe things we teach are true, and has received the
washing for forgiveness of sins and for rebirth, andwashing for forgiveness of sins and for rebirth, and
who lives as Christ handed down to us.who lives as Christ handed down to us.
For we do not receive these things as commonFor we do not receive these things as common
bread or common drink; but as Jesus Christ ourbread or common drink; but as Jesus Christ our
Savior being incarnate by God's Word took fleshSavior being incarnate by God's Word took flesh
and blood for our salvation, so also we have beenand blood for our salvation, so also we have been
taught that the food consecrated by the Word oftaught that the food consecrated by the Word of
prayer which comes from him, from which our fleshprayer which comes from him, from which our flesh
and blood are nourished by transformation, is theand 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. Justin MartyrSt. Justin Martyr
100-165 A.D.100-165 A.D.

 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 secondPothinus to become the second
bishop of Lyons in 177 A.D. Earlierbishop 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 thePolycarp. Considered, one of the
greatest theologians of the 2ndgreatest theologians of the 2nd
century, St. Irenaeus is best knowncentury, St. Irenaeus is best known
for refuting the Gnostic heresies.for refuting the Gnostic heresies.
BelievedBelieved
– 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 202 A.D.C to 202 A.D.

Century - 202Century - 202
A.D.A.D.
"So then, if the mixed cup and the manufactured"So then, if the mixed cup and the manufactured
bread receive the Word of God and become thebread receive the Word of God and become the
Eucharist, that is to say, the Blood and Body ofEucharist, that is to say, the Blood and Body of
Christ, which fortify and build up the substance ofChrist, which fortify and build up the substance of
our flesh, how can these people claim that theour flesh, how can these people claim that the
flesh is incapable of receiving God's gift of eternalflesh is incapable of receiving God's gift of eternal
life, when it is nourished by Christ's Blood andlife, when it is nourished by Christ's Blood and
Body and is His member? As the blessed apostleBody and is His member? As the blessed apostle
says in his letter to the Ephesians, 'For we aresays in his letter to the Ephesians, 'For we are
members of His Body, of His flesh and of Hismembers of His Body, of His flesh and of His
bones' (Eph. 5:30).bones' (Eph. 5:30).
BelievedBelieved
C to 202 A.D.C to 202 A.D.

Century - 202Century - 202
A.D.A.D.
No, he is talking of the organism possessed by aNo, he is talking of the organism possessed by a
real human being, composed of flesh and nervesreal human being, composed of flesh and nerves
and bones. It is this which is nourished by the cupand bones. It is this which is nourished by the cup
which is His Blood, and is fortified by the breadwhich is His Blood, and is fortified by the bread
which is His Body. The stem of the vine takes rootwhich is His Body. The stem of the vine takes root
in the earth and eventually bears fruit, and 'thein the earth and eventually bears fruit, and 'the
grain of wheat falls into the earth' (Jn. 12:24),grain of wheat falls into the earth' (Jn. 12:24),
dissolves, rises again, multiplied by the all-dissolves, rises again, multiplied by the all-
containing Spirit of God, and finally after skilledcontaining Spirit of God, and finally after skilled
processing, is put to human use. These two thenprocessing, is put to human use. These two then
receive the Word of God and become thereceive the Word of God and become the
Eucharist, which is the Body and Blood of Christ."Eucharist, which is the Body and Blood of Christ."
Five Books on the Unmasking andFive Books on the Unmasking and
Refutation of the FalselyRefutation of the Falsely
BelievedBelieved
C to 202 A.D.C to 202 A.D.

 St. Clement of Alexandria 150 - 211 A.D.St. Clement of Alexandria 150 - 211 A.D.
Studied under Pantaenus. He later succeeded him asStudied under Pantaenus. He later succeeded him as
the director of the school of catechumens in Alexandria,the director of the school of catechumens in Alexandria,
Egypt around the year 200 A.D. He united GreekEgypt around the year 200 A.D. He united Greek
philosophical traditions with Christian doctrine andphilosophical traditions with Christian doctrine and
valuedvalued gnosisgnosis that with communion for all people couldthat with communion for all people could
be held by common Christians specially chosen by God.be held by common Christians specially chosen by God.
He used the term "gnostic" for Christians who hadHe used the term "gnostic" for Christians who had
attained the deeper teaching of the Logos. He developedattained the deeper teaching of the Logos. He developed
a Christian Platonism. He presented the goal of Christiana Christian Platonism. He presented the goal of Christian
life as deification, identified both as Platonism'slife as deification, identified both as Platonism's
assimilation into God and the biblical imitation of God.assimilation into God and the biblical imitation of God.
Like Origen, he arose from Alexandria's CatecheticalLike Origen, he arose from Alexandria's Catechetical
School and was well versed in pagan literature. OrigenSchool and was well versed in pagan literature. Origen
succeeded Clement as head of the school. Alexandriasucceeded Clement as head of the school. Alexandria
had a major Christian community in early Christianity,had a major Christian community in early Christianity,
noted for its scholarship and its high-quality copies ofnoted for its scholarship and its high-quality copies of
BelievedBelieved
C toC to
202 A.D.202 A.D.
– St. Clement of AlexandriaSt. Clement of Alexandria
150 – 211 A.D.150 – 211 A.D.

 St. Clement of Alexandria 150St. Clement of Alexandria 150
- 211 A.D.- 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 corruption;corporeal Blood, by which we are redeemed from corruption;
and His spiritual Blood, that with which we are anointed. That isand His spiritual Blood, that with which we are anointed. That is
to say, to drink the Blood of Jesus is to share in His immortality.to say, to drink the Blood of Jesus is to share in His immortality.
The strength of the Word is the Spirit just as the blood is theThe strength of the Word is the Spirit just as the blood is the
strength of the body. Similarly, as wine is blended with water,strength of the body. Similarly, as wine is blended with water,
so is the Spirit with man. The one, the Watered Wine, nourishesso is the Spirit with man. The one, the Watered Wine, nourishes
in faith, while the other, the Spirit, leads us on to immortality.in faith, while the other, the Spirit, leads us on to immortality.
The union of both, however, - of the drink and of the Word, - isThe union of both, however, - of the drink and of the Word, - is
called the Eucharist, a praiseworthy and excellent gift. Thosecalled the Eucharist, a praiseworthy and excellent gift. Those
who partake of it in faith are sanctified in body and in soul. Bywho partake of it in faith are sanctified in body and in soul. By
the will of the Father, the divine mixture, man, is mysticallythe will of the Father, the divine mixture, man, is mystically
united to the Spirit and to the Word.",united to the Spirit and to the Word.",
"The Instructor of the Children". [2,2,19,4] ante 202"The Instructor of the Children". [2,2,19,4] ante 202
A.D.,A.D.,
BelievedBelieved
C toC to
202 A.D.202 A.D.
150 – 211 A.D.150 – 211 A.D.

 St. Clement ofSt. Clement of
Alexandria 150 - 211Alexandria 150 - 211
A.D.A.D.
"The Word is everything to a child: both Father and"The Word is everything to a child: both Father and
Mother, both Instructor and Nurse. 'Eat My Flesh,'Mother, both Instructor and Nurse. 'Eat My Flesh,'
He says, 'and drink My Blood.' The Lord suppliesHe says, 'and drink My Blood.' The Lord supplies
us with these intimate nutrients. He delivers overus with these intimate nutrients. He delivers over
His Flesh, and pours out His Blood; and nothing isHis Flesh, and pours out His Blood; and nothing is
lacking for the growth of His children. O incrediblelacking for the growth of His children. O incredible
mystery!",mystery!",
"The Instructor of the Children" [1,6,41,3]"The Instructor of the Children" [1,6,41,3]
ante 202 A.D.ante 202 A.D.
BelievedBelieved
C toC to
202 A.D.202 A.D.
150 – 211 A.D.150 – 211 A.D.

 St. Athanasius theSt. Athanasius the
Apostolic 293 – 373Apostolic 293 – 373
A.D.A.D.
St. Athanasius was born in Alexandria ca.St. Athanasius was born in Alexandria ca.
295 A.D. He was ordained a deacon in295 A.D. He was ordained a deacon in
319 A.D. He accompanied his bishop,319 A.D. He accompanied his bishop,
Alexander, to the Council of Nicaea,Alexander, to the Council of Nicaea,
where he served as his secretary.where he served as his secretary.
Eventually he succeeded Alexander asEventually he succeeded Alexander as
Bishop of Alexandria. He is most knownBishop of Alexandria. He is most known
for defending Nicene doctrine againstfor defending Nicene doctrine against
Arian disputes.Arian disputes.
 What the Early Church BelievedWhat the Early Church Believed
C toC 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 theSt. Athanasius the
Apostolic 293 – 373 A.D.Apostolic 293 – 373 A.D.

 St. Athanasius theSt. Athanasius the
““The great Athanasius in his sermon to the newlyThe great Athanasius in his sermon to the newly
baptized says this:' You shall see the Levites bringingbaptized says this:' You shall see the Levites bringing
loaves and a cup of wine, and placing them on the table.loaves and a cup of wine, and placing them on the table.
So long as the prayers of supplication and entreatiesSo long as the prayers of supplication and entreaties
have not been made, there is only bread and wine. Buthave not been made, there is only bread and wine. But
after the great and wonderful prayers have beenafter the great and wonderful prayers have been
completed, then the bread is become the Body, and thecompleted, then the bread is become the Body, and the
wine the Blood, of our Lord Jesus Christ. 'And again:' Letwine the Blood, of our Lord Jesus Christ. 'And again:' Let
us approach the celebration of the mysteries. This breadus approach the celebration of the mysteries. This bread
and this wine, so long as the prayers and supplicationsand this wine, so long as the prayers and supplications
have not taken place, remain simply what they are. Buthave not taken place, remain simply what they are. But
after the great prayers and holy supplications have beenafter the great prayers and holy supplications have been
sent forth, the Word comes down into the bread andsent forth, the Word comes down into the bread and
wine - and thus His Body is confected.",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.
C toC 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 theSt. Athanasius the

 ConclusionConclusion
– The Early Church were inThe Early Church were in
no doubt as to the realno doubt as to the real
meaning of the Eucharistmeaning of the Eucharist
being the real Body andbeing the real Body and
Blood of Christ.Blood of Christ.
– Are you?Are you?
C to 202C to 202
A.D.A.D.
– St. Clement of Alexandria 150 – 211St. Clement of Alexandria 150 – 211
A.D.A.D.
– St. Athanasius the Apostolic 293 –St. Athanasius the Apostolic 293 –
373 A.D.373 A.D.
– ConclusionConclusion

In Communing withIn Communing with
the Whole Churchthe Whole Church

In Communing withIn Communing with
the Whole Churchthe Whole Church
 "Make us all worthy, O"Make us all worthy, O Our Master, toOur Master, to
partake of Your Holies for the purification ofpartake of Your Holies for the purification of
our souls, bodies and spirits, that weour souls, bodies and spirits, that we
become one body and one spirit, and maybecome one body and one spirit, and may
share the inheritance with all the saints whoshare the inheritance with all the saints who
have pleased You ever since thehave pleased You ever since the
beginning."beginning."

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