feasting on the Eucharistic banquet, which imparts to it an increasing zest for heavenly things. With strictest truth and propriety, therefore, do we say that this Sacrament, which may be well compared to manna, "having in it all that is delicious, and the sweetness of every taste," imparts grace to the soul. [1]
That the Holy Eucharist remits lighter offences, or, as they are commonly called, venial sins, cannot be matter of doubt. whatever losses the soul sustains by falling into some slight offences, through the violence of passion, these the Eucharist, which cancels lesser sins, repairs in the same manner, not to depart from the illustration already adduced, that natural food, as we know from experience, gradually repairs the daily waste caused by the vital heat of the system. Of this heavenly Sacrament justly, therefore, has St. Ambrose said: "This daily bread is taken as a remedy for daily infirmity." [2] This, however, is to be understood of venial imperfections only.
The Holy Eucharist is also an antidote against the contagion of sin, and a shield against the violent assaults of temptation. [3] It is, as it were, a heavenly medicine, which secures the soul contagion against the easy approach of virulent and deadly infection. St. Cyprian records that when, in the early ages of the Church, Christians were hurried in multitudes by tyrants, to torments and death, because they professed the name of Christ, they received from the hand of the bishop, the Sacrament of the body and blood of our Lord, lest, perhaps overcome by excess of torments, they should yield in the saving conflict. [4] It also represses the licentious desires of the flesh, and keeps them in due subjection to the spirit: in proportion as it inflames the soul with the fire of charity, in the same proportion does it necessarily extinguish the fire of concupiscence. Finally, to narrow within the compass of a few words all the advantages and blessings which emanate from this Sacrament, the Holy Eucharist facilitates to an extraordinary degree, the attainment of eternal life: "He that eateth my flesh, and drinketh my blood," says the Redeemer, " hath everlasting life, and I will raise him up on the last day." [5] The grace which it imparts, brings peace and tranquillity to the soul; and when the hour shall have arrived in which he is to take his departure from this mortal life, like another Elias, who in the strength of his miraculous repast, walked to Horeb the mount of God, 6 the Christian, invigorated by the strengthening influence of this heavenly food, shall wing his way to the mansions of everlasting glory and never-ending bliss. All these important particulars the pastor will be able fully to expound to the faithful, if he but dilate on
- ↑ Wisd. xvi. 20.
- ↑ Lib. 4. de Sacram. c. 6. et lib. c. 4. Innocent. Til lib. 4. de myst. Miss. c, 44. Cvrill. lib. 4. in Joan, c. 17. et lib. 3. c. 36. Inter opera D. Bernard! habetur cujusdam senno doniirn, qui incipit: PAN EM ANGELORUM, et singular-is est de Euchar. videatur, et D. Thorn. 3. p. q. 79.
- ↑ Aug. tract. 26. in Joan.
- ↑ Lib. l.Epist. 2. ad Cornel.
- ↑ John vi. 55. Vul Chrys. de sacerdotic, dial. c. D. Thom. 3. p. q. 79. art. 2. 6 3 Kings xix. 8
