{"quotes":[{"text":"As for the vice of lust - aside from what it means for spiritual persons to fall into this vice, since my intent is to treat of the imperfections that have to be purged by means of the dark night - spiritual persons have numerous imperfections, many of which can be called spiritual lust, not because the lust is spiritual but because it proceeds from spiritual things. It happens frequently that in a person's spiritual exercises themselves, without the person being able to avoid it, impure movements will be experienced in the sensory part of the soul, and even sometimes when the spirit is deep in prayer or when receiving the sacraments of Penance or the Eucharist. These impure feelings arise from any of three causes outside one's control. First, they often proceed from the pleasure human nature finds in spiritual exercises. Since both the spiritual and the sensory part of the soul receive gratification from that refreshment, each part experiences delight according to its own nature and properties. The spirit, the superior part of the soul, experiences renewal and satisfaction in God; and the sense, the lower part, feels sensory gratification and delight because it is ignorant of how to get anything else, and hence takes whatever is nearest, which is the impure sensory satisfaction. It may happen that while a soul is with God in deep spiritual prayer, it will conversely passively experience sensual rebellions, movements, and acts in the senses, not without its own great displeasure. This frequently happens at the time of Communion. Since the soul receives joy and gladness in this act of love - for the Lord grants the grace and gives himself for this reason - the sensory part also takes its share, as we said, according to its mode. Since, after all, these two parts form one individual, each one usually shares according to its mode in what the other receives. As the Philosopher says: Whatever is received, is received according to the mode of the receiver. Because in the initial stages of the spiritual life, and even more advanced ones, the sensory part of the soul is imperfect, God's spirit is frequently received in this sensory part with this same imperfection. Once the sensory part is reformed through the purgation of the dark night, it no longer has these infirmities. Then the spiritual part of the soul, rather than the sensory part, receives God's Spirit, and the soul thus receives everything according to the mode of the Spirit.","author":"San Juan de la Cruz","tags":["communion","depravity","eucharist","fallen-nature","holy-spirit","lust","sin"],"id":10666,"author_id":"San+Juan+de+la+Cruz"},{"text":"We should pray that God would enrich his ordinance with his presence; that he would make the sacrament effectual to all those holy ends and purposes for which he hath appointed it; that it may be the feast of our graces, and the funeral of our corruptions; that it may not only be a sign to represent, but an instrument to convey, Christ to us, and a seal to assure us of our heavenly jointure [union].","author":"Thomas Watson","tags":["bible","christian","church","communion","eucharist","jesus","lord-s-supper"],"id":41703,"author_id":"Thomas+Watson"},{"text":"For a Man cannot believe a Miracle without relying upon Sense, nor Transubstantiation without renouncing it. So that never were any two things so ill coupled together as the Doctrine of Christianity and that of Transubstantiation, because they draw several ways, and are ready to strangle one another: For the main Evidence of the Christian Doctrine, which is Miracles, is resolved into the certainty of Sense, but this Evidence is clear and point blank against Transubstantiation.","author":"John Tillotson","tags":["catholic-church","communion","eucharist","miracles","senses","the-lord-s-supper","transubstantiation"],"id":43348,"author_id":"John+Tillotson"},{"text":"When exactly did this all change, and what were the social and theological factors that led to the change? The answer seems to be in the second century and: (1) because of the consolidation of ecclesial power in the hands of monarchial bishops and others; (2) in response to the rise of heretical movements such as the Gnostics; (3) in regard to the social context of the Lord’s Supper, namely, the agape, or thanksgiving, meal, due to the rise to prominence of asceticism in the church; and (4) because the increasingly Gentile majority in the church was to change how second-century Christian thinkers would reflect on the meal. Thus, issues of power and purity and even ethnicity were to change the views of the Lord’s Supper and the way it would be practiced.","author":"Ben Witherington III","tags":["christianity","clericalism","communion","eucharist","lord-s-supper","priesthood","sacrament"],"id":74033,"author_id":"Ben+Witherington+III"},{"text":"This fits the pattern of how God responds to human suffering: We come looking for answers; God sends a hot meal through a warm body. WE come looking for reasons for our hunger; God sends provision to feed us. We come looking for a sermon that will explain the complexity of the cosmos to us and satiate our desire for understanding; Christ responds with, 'This is my body, given for you; this is my blood, shed for you.'People try to offer us an explanation; God offers us a Eucharist.","author":"Jonathan Martin","tags":["christianity","eucharist","faith","grace","suffering"],"id":85339,"author_id":"Jonathan+Martin"},{"text":"I wear the lens of the Word and all the world transfigures into the Beauty of Christ and 'everything is eucharisteo'.","author":"Ann Voskamp","tags":["bible","eucharist"],"id":85877,"author_id":"Ann+Voskamp"},{"text":"For if we see that the sun, in sending forth its rays upon the earth, to generate, cherish, and invigorate its offspring, in a manner transfuses its substance into it, why should the radiance of the Spirit be less in conveying to us the communion of his flesh and blood? Wherefore the Scripture, when it speaks of our participation with Christ, refers its whole efficacy to the Spirit. Instead of many, one passage will suffice. Paul, in the Epistle to the Romans (Rom. 8:9-11), shows that the only way in which Christ dwells in us is by his Spirit. By this, however, he does not take away that communion of flesh and blood of which we now speak, but shows that it is owing to the Spirit alone that we possess Christ wholly, and have him abiding in us.","author":"John Calvin","tags":["christianity","communion","eucharist","holy-spirit","jesus","lord-s-supper","real-presence","sacrament"],"id":122066,"author_id":"John+Calvin"},{"text":"The liturgy of the Eucharist is best understood as a journey or procession. It is the journey of the Church into the dimension of the Kingdom. We use the word 'dimension' because it seems the best way to indicate the manner of our sacramental entrance into the risen life of Christ. Color transparencies 'come alive' when viewed in three dimensions instead of two. The presence of the added dimension allows us to see much better the actual reality of what has been photographed. In very much the same way, though of course any analogy is condemned to fail, our entrance into the presence of Christ is an entrance into a fourth dimension which allows us to see the ultimate reality of life. It is not an escape from the world, rather it is the arrival at a vantage point from which we can see more deeply into the reality of the world.","author":"Alexander Schmemann","tags":["communion","eucharist","kingdom-of-god","reality","sacrament","truth"],"id":138250,"author_id":"Alexander+Schmemann"},{"text":"It became obvious why Catholics had built such beautiful cathedrals and churches throughout the world. Not as gathering or meeting places for Christians. But as a home for Jesus Himself in the Blessed Sacrament. Cathedrals house Jesus. Christians merely come and visit Him. The cathedrals and churches architecturally prepare our souls for the beauty of the Eucharist.","author":"Allen R. Hunt","tags":["blessed-sacrament","cathedrals","catholicism","christ","christianity","churches","communion","eucharist","jesus","jesus-christ"],"id":177457,"author_id":"Allen+R.+Hunt"},{"text":"The Purpose of the Eucharist lies not in the change of the bread and wine, but in the partaking of Christ, who has become our food, our life, the manifestation of the Church as the body of Christ. This is why the gifts themselves never became in the Orthodox East an object of special reverence, contemplation, and adoration, and likewise an object of special theological 'problematics': how, when, in what manner their change is accomplished.","author":"Alexander Schmemann","tags":["communion","eucharist","eucharistic-adoration","jesus","lord-s-supper","sacraments","worship"],"id":178559,"author_id":"Alexander+Schmemann"}],"pagination":{"page":1,"page_size":10,"total":34,"pages":4,"next":"?page=2\u0026page_size=10"}}