The Sacraments Quotes

“the whole substance of the bread has been converted into the Body and the whole sub stance of the wine into the Blood of Christ. What, then, remains ? The Council tells us that it is " the species of”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“bishops, and the clergy throughout the world. The holier the Church is in her members (especially the pope and the episcopate), the more agreeable must be her sacrifice in the eyes of God.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“We are compelled to concur in another view of Cardinal De Lugo, namely, that the value of the Mass is dependent on the greater or lesser holiness of the reigning pope, the”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“a) Theologians generally* agree that in itself (in actu primo) the Mass, as a sacrifice of impetration and pro pitiation, has infinite power, because impetration and propitiation performed by the God-man must have the same infinite value as praise and thanksgiving, though they may not attain their full effect on account of the limitations of human nature. It follows that intensively (intensive) the external value of the Mass as a sacrifice of impe- 2 Cfr. Pohle-Preuss, Christology, per hanc incruentam uberrime per-pp. 161 sqq.; Soteriology, pp. 70 cipiuntur." sqq. 4 With but few exceptions, among 3 Sess. XXII, cap. 2: " Cuius them Bellarmine, De Eucharistia, quidem oblationis cruentae fructus VI, 4. tration and propitiation can be but finite. This is con firmed by experience, and also by the fact that the Church allows many Masses to be offered for the same purpose. We may fairly ask, however, whether in its application (in actu secitndo) and extensively (extensive) the value of the Mass is also merely finite.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“Gutberlet answers this question suc cinctly as follows: " First and above all we uphold the idea of the mystical slaying of the sacrificial Victim by means of the double Consecration. In connection with this, the preparation of the food signifies the preparation of the slain lamb for the sacrificial feast. In this sense the preparation of the sacrificial food continues, supple ments, and completes the mystic slaying. Only a lifeless lamb that has been sacrificed can be eaten, as St. Gregory of Nyssa says. Because the Eucharist is also a Sacra ment, the Consecration, as an offering, reduces the Body of the Lord to the condition of food, which condition 18 fjS-r} r6 awfia IrtQvro* l» V. supra, pp. 162 sqq. 370 THE EUCHARIST AS A SACRIFICE is at the same time that of a sacrificial lamb/' 20 Cfr. i Cor. V, 7: " Etenim Pascha nostrum immolatus est Christus — For Christ our pasch is sacrificed.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“In one sense the Eucharistic Christ is indeed exalted and glori fied, but in another sense He is abased and humbled. In spite of His transfiguration in Heaven, Christ still retains in His Sacred Heart the same sacrificial love for us that He bore on the Cross. Is not the Hypostatic Union, the greatest of all miracles and the source of all our Sa viour's glory, at the same time a true kenosis and self-abasement?”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“The Mass is not only a relative (commemorative) sacrifice, but likewise an absolute sacrifice, and hence the Eucharistic Victim in the Consecration must be slain, either physically or morally. As Christ cannot be slain physically because of the glorified state of His Body, the slaying must be 11 Heinrich-Gutbcrlet, Dogmat. Theologie, Vol. IX, p. 862. 366 THE EUCHARIST AS A SACRIFICE moral. In matter of fact it consists in the volun tary reduction of His Body and Blood to the con dition of food (reductio ad statum cibi et potus), in virtue of which the Eucharistic Saviour, hu manly speaking, places Himself after the fashion of lifeless food at the mercy of mankind. This self-abasement or kenosis is comparable with that involved in the Incarnation, and in some respects even goes beyond it. 12 De Lugo's theory was adopted by Platel, Muniessa, Ulloa, Viva, Antoine, Holtzklau, Tamburini, and others of the older school. In modern times it was revived, after a long period of neglect, by Cardinal Franzelin, who in his profound treatise De Eucharistia has the fol lowing thesis: " We hold with Cardinal De Lugo and a great many later theologians, that the intrinsic form (essence) of the sacrificial act is in this: Christ . . . puts His Body and Blood, under the species of bread and wine, in a state of food and drink, by way of despoiling Himself of the functions connatural to His sacred Hu manity.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“the Blood and the Blood from the Body. In what other way, in fact, would it be possible to represent the bloody Sacrifice through the Consecration? Hence our oppo nents defeat themselves with their own weapons when they deny that the separation of the Blood from the Body is a result of the words of Consecration.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“Gutberlet rightly observes: " It were mere quibbling to try to disprove the idea of a mystically real separation by saying that the words of Consecration do not result in a separation of the Blood from the Body, and to contend that they have not this exclusive sense. . . . This is true to a certain extent,— if but one element were consecrated, especially if that one element were the bread, no separation would ensue. . . . But since the Blood is consecrated apart from the Body of Christ, the Blood must be conceived as existing without the Body, and the Body without the Blood; and as the words of Consecration are calculated, to effect this double repres entation, they are calculated to exclude the Body from”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“Since it was no mere death from suffocation that Jesus suffered, but a bloody death, in which His veins were emptied of their blood, this condition of separation must receive visible representation on the altar. This condi tion is fulfilled only by the double Consecration, which brings before our eyes the Body and Blood in the state of separation and thus represents the mystical shedding of the Blood. It is this consideration that suggested to the Fathers the idea, which was adopted into some litur gies, of the double Consecration as a two-edged " mys tical sword." Thus St. Gregory of Nazianzus says: " Hesitate not to pray for me, . . . when with bloodless stroke thou separatest the Body and Blood of the Lord, employing speech as a sword." 21”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“The Council of Trent declares: " If anyone saith that the Sacrifice of the Mass casts a blasphemy upon the most holy Sacrifice of Christ consummated on the Cross, or that it derogates from it, let him be anathema." 13 The Mass is not independent of the Sacrifice of the Cross; nor does it pretend to add new power or efficacy to that Sacri fice. The two Sacrifices are essentially identical, 14 and the Mass derives its entire virtue from the Sacrifice of the Cross. The infinite value of the latter can be neither increased nor diminished. The Sacrifice of the Cross, to employ a metaphor, filled the infinite reser voirs to overflowing with healing waters, from which the Mass merely draws for the purpose of distributing copi ous draughts to the faithful. The Protestant view of the Mass as " a denial of the one Sacrifice of Christ" is wrong; for the Mass does, and can do, no more than convey the merits of Christ to mankind by means of a sac rifice (applicatio per modum sacrificii), and hence is no independent sacrifice superadded to that of the Cross, whereby the latter would be completed or enhanced in value.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“shedding of blood for sacrificial purposes,— the one real and physical, the other sacramental and mystical. The former took place in the bloody sacrifices of the Old Testament, and also in the Crucifixion, when the Precious Blood of our Saviour actually flowed from His veins and was separated from the Body. When we speak of the sacramental shedding of blood (effusio sanguinis sacra-mentalis s. mystica) we mean that Christ offers His Blood for us in so far as it is represented as mystically separated from His Body. This mystic slaying of the Eucharistic Lamb is an imitation and sacramental representation of the physical killing on the Cross. It is in this sense that we must understand the famous saying that the double Consecration is a mystic sword which separates the Blood of Christ from His Body and thereby graphically repre sents His death on the Cross.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“The question arises: How can the Lord's Blood be truly shed in the Chalice? Such an unbloody shedding of blood seems to involve a contradiction. It is possible and necessary to distinguish a twofold”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“i. e. a sacrifice offered " from the rising of the sun to the going down" and " in every place." Moreover, the Sacrifice of the Cross, which was accomplished by the Saviour in person, without the help of a human priest hood, cannot be identified with a sacrifice for the offer ing of which the Messias employs priests after the man ner of the Levites. In the Mass alone is the prophecy of Malachias fulfilled to the letter. In it are united all the characteristics of the promised new sacrifice: its universality in regard to place and time, its extension to all nations, its unbloody sacrificial rite, its delegated priesthood differing from that of the Jews, its power to glorify the name of God throughout the world, its in trinsic dignity and essential purity which no Levitical or moral uncleanness can defile. This is the unanimous teaching of the Fathers. 9 Cornelius a Lapide is so im pressed with their unanimity that he confidently says: " It is of faith that this clean oblation [of Malachias] is the Sacrifice of the Body and Blood of Christ in the Holy Eucharist." 10”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“The sacrifice predicted by Malachias cannot be the Sacrifice of the Cross. The prophet employs the word minchah, which means an unbloody food-offering. The Sacrifice of the Cross, though a true sacrifice, was not an unbloody food-offering. The Sacrifice of the Cross was confined to Golgotha and the Jewish people, and hence was not a universal sacrifice in the sense of Malachias,”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“bread and wine." These species must, therefore, be acci dents, and, having by Transubstantiation lost their con natural subjects, which cannot be supplied by the Body of Christ, they are clearly accidentia sine subiecto.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“The dogma of Transub-stantiation implies that the entire substance of the bread and the entire substance of the wine are converted, respectively, into the substances of the Body and Blood of Christ, and that the con version takes place in such a way that "only the appearances of bread and wine remain.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“We do not "adore bread" (adoratio panis, d/oroAarpeta), because, according to Catholic teaching, the substance of bread is no longer present in the Holy Eucharist and we give no separate adoration to its acci dents. The object of our adoration is the totum sacra-mentale. 1”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“The simplest explanation is that the process of corrup tion brings back those elementary substances which cor respond to the peculiar nature of the changed accidents. Thus the miracle of the Eucharistic conversion does not abolish the law of the indestructibility of matter.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2

“When corruption (corruptio specierum) sets in, e. g. when the host becomes mouldy or the contents of the Chalice sour, Christ is no longer pres ent. The cessation of the Real Presence must not, how ever, be conceived as a " retransubstantiation," 27 for while Christ may be the terminus ad quern of a substan tial conversion, He can never become its terminus a quo.”
― Joseph Pohle, The sacraments: A Dogmatic Treatise, Vol. 2