Concerning the Sacraments · Part 9

The sacrament a memorial of Christ's death and a proclamation oj

the forgiveness of sins.

26. But that thou mayest know that this is a sacra- ment, it was prefigured beforehand. Then learn how great is the sacrament. See what he says: As often as ye do this, so often will ye make a memorial of me until I come again.2

27. And the priest says: 3 Therefore having in remem- brance his most glorious passion and resurrection from the dead and ascension into heaven, we offer to thee this spotless offering, reasonable offering,4 unbloody

1 The words "the body of Christ" are the words of the priest at the administration, to which the communicants respond, Amen. Cf. de Myst. ix. 54 (note). There is good evidence of this custom both in East and West. See e. g. Augustine Serm. 272; Cyril of Jerusalem, Cat. xxiii. 21.

a The words appear to be a liturgical formula, concluding the recital of the institution. In that case "he says" refers to the priest (cf. "the priest says" in § 25). The words are based on 1 Cor. xi. 25, 26. The attribution to our Lord ("until / come") is found in the Liturgy of the Apostolic Constitutions and several Eastern ritei, as well as in the Ambrosian Sacramentafy of Biasca, and it appears as an addition by a later scribe in the Stowe Missal. The Roman Canon has the form haec qnotiesaimque feceritis, in mei memoriam facie tis, and this appears to be attested about the middle of the fifth century in a Commentary on the Psalms attributed to Arnobius the younger (quoted by Dom Morin, Revue be'n. xxiv. (1907), pp. 404 f.). As Dom Connolly has pointed out to me, either the formula of de Sacram. represents a local variation, or the Roman form must have ousted an earlier form some time before Arnobius, if the passage ascribed to him is genuine.

3 This prayer corresponds to the Anamnesis of the Roman Canon.

4 Cf. Rom. xii. I. The word for "offering" (hoslia) is that used in the Latin version of Heb. xiii. 15 [hostiam latidis, "sacrifice of praise").

n6 THE TREATISE ON THE SACRAMENTS

offering,1 this holy bread and cup of eternal life: and we ask and pray that thou wouldst receive this oblation on thy altar on high by the hands of thy angels,2 as thou didst vouchsafe to receive the presents of thy righteous servant Abel, and the sacrifice of our patriarch Abraham, and that which the high priest, Melchizedek offered to thee."

28. Therefore as often as thou receivest — what saith the Apostle to thee? — as often as we receive, we show the Lord's death; if we show his death, we show remis- sion of sins. If, as often as blood is poured forth, it is poured for remission of sins, I ought always to receive it, that my sins may always be forgiven me. I, who am always sinning, ought always to have a remedy.

29. Meanwhile, we have explained to you to-day, also, as much as we could. But to-morrow, Saturday, and on Sunday 3 we will speak of the order of prayer as we are able. May the Lord our God preserve to you the grace which he has given and may he deign to illuminate more fully the eyes which he has opened for you, through his only begotten Son, our Lord God, king and saviour, through whom and with whom to him is praise, honour, glory, majesty, power with the Holy Spirit from all ages, both now and ever, and world without end. — Amen.

1 This expression is frequently found in early Christian writers, and in Eastern rites, as well as in some Gallican books.

2 The Roman Canon has the singular "angel," possibly a refer- ence to the angel in Rev. viii. 3 f. Cf. Tertullian, de Orat. 16.

3 On this see Introd. p. xx.

BOOK V CHAPTER I

The writer returns to the story of Melchizedek, and gives two reasons why water is mixed with wine in the chalice.

i. Yesterday our sermon and discourse was carried as far as the sacraments of the holy altar. And we learn that those sacraments were prefigured in the times of Abraham, when holy Melchizedek offered sacrifice, having neither beginning nor end of days. Hear, O man, what the Apostle Paul says to the Hebrews. Where are those who say that the Son of God is of time? Of Melchizedek 1 it was said that he had neither beginning nor end of days.2 If Melchizedek had not a beginning of days, could Christ have it? But the figure is not greater than the reality. Thou seest therefore that he himself is the first and last.3 First, because he is the author of all things; last, not because he comes to an end, but because he concludes all things.

2. We said, therefore, that the cup and the bread are set on the altar. What is poured into the cup? Wine. And what else? Water.4 But thou sayest to me:

1 Another reading is esse de tempore Melchisedech, " that the Son of God is of the time of Melchizedek," which the editors explain as a reference to a sect mentioned by Epiphanius and Augustine, who held that M. was a heavenly power, superior to Christ. They appealed in support of their view to Heb. v. io.' The reading in the text seems preferable, the reference being to the Arian denial of the eternal Sonship.

2 Heb. vii. 3. 3 Rev. i. 17.

* The mixture of water with wine in the chalice is referred to by many early writers, beginning with Justin Martyr, and is commented on by Cyprian, Ep. lxiii.

n8 THE TREATISE

" How then did Melchizedek offer bread and wine? What means the mixture of water? Hear the reason.

3. First of all, what does the type which was prefigured in the time of Moses tell us? That when the people of the Jews thirsted and murmured because they could not find water, God bade Moses touch the rock with his rod. He touched the rock and the rock poured forth a flood of water,1 as the Apostle says, But they drank of that spiritual Rock that followed them; and that Rock was Christ.2 It was not an immovable Rock which followed the people. Drink thou also, that Christ may follow thee. Behold the mystery. Moses, that is to say, a prophet; the rod, that is the word of God. The priest touches the rock with the word of God, and the water flows and the people of God drink. Therefore the priest touches the cup, the water streams in the cup, springs up into eternal life,z and the people of God drink, who have obtained the grace of God. This then thou hast learned.

4. Hear also another reason. At the time of the Lord's passion, when a great sabbath was nigh, because our Lord Jesus Christ was alive, or the robbers, men were sent to smite him; coming they found the Lord Jesus Christ dead; then one of the soldiers touched his side with his lance, and from his side water flowed and blood.4 Why water? why blood? Water to cleanse, blood to redeem. Why from his side? Because whence the guilt, thence the grace; guilt through woman, grace through the Lord Jesus Christ.

1 Ex. xvii. 1-7; Numb. xx. I-I.I.

2 I Cor. x. 4. Cf. de Myst. viii. 49. Tn. iv. 14. 4 Jn. xix. 31-34. Cf. de Myst, viii. 48.

CHAPTER II

The blessings of the sacrament illustrated from Canticles.

5. Thou hast come to the altar, the Lord Jesus calls thee or thy soul or the church and says, Let her kiss me with the kisses of her mouth.1 Wouldst thou apply it to Christ? Nothing sweeter. Wouldst thou apply it to thy soul? Nothing pleasanter.

6. Let her kiss me. He sees that thou art clean from all sin because thy sins are purged away. Therefore he judges thee worthy of the heavenly sacrament and therefore he invites thee to a heavenly banquet. Let her kiss me with the kisses of her mouth.

7. Yet on account of what follows it is thy soul or human nature or the Church which, seeing itself cleansed from all sins, and worthy to be able to approach the altar of Christ (for what is the altar but the type of the body of Christ?),2 has seen the wondrous sacraments and says, Let him kiss me with the kisses of his mouth, that is, let Christ imprint a kiss on me.

8. Why? Because thy breasts are better than wine? That is, the sensations which thou suppliest are better — thy sacraments are better than wine: — than that wine which, though it hath sweetness, joy, agreeableness, yet therein is worldly joy, while in thee is spiritual pleasure. Even in those days Solomon represents the marriage of Christ and the Church or of the spirit and flesh and soul.

1 Cant. i. 1. In §§ 5-7 the author interprets this in two ways. As the subject of osculetur ('let... kiss') is not expressed in the Latin, it may be interpreted either of Christ as the speaker, or of the Church (or individual soul, or mankind) as addressing Christ. In § 6 he takes Christ as the speaker. In § 7 he says that propter seqzientia, "to suit the words which foHow," it is better to take the soul (or human nature, or the Church) as the speaker. For the application of the imagery of Canticles to the Church or to the individual soul cf. de Myst. vii. 37 (note).

2 Cf. iv. 2. 7 (note). 3 Cant. i. 1.

i2o THE TREATISE

9. And we have further: Thy name is an ointment poured forth, therefore do the virgins love thee.1 Who are those virgins but the souls of individuals which have put off the old age of this body, being renewed through the Holy Spirit?

10. Draw us; we will run after the fragrance of thy ointments.2 See what he says. Thou canst not follow Christ unless he himself draws thee. Therefore, that thou mayest know this: When I am lifted up, he says, I will draw all unto me.z

11. The king hath brought me into his chamber* The Greek text has "into his storehouse5 and into his cellar," where are good draughts, pleasant savours, sweet honey, divers fruits, varied foods, that thy banquets may be seasoned with numerous dishes.