Posted on 06/23/2015 10:06:16 AM PDT by RnMomof7
The purest form of religion on earth, says Rome, is to bow before a piece of bread and worship it. “The Eucharist is ‘the source and summit of the Christian life,’ ” and “is the heart and the summit of the Church’s life,” says the Catechism of the Catholic Church (1324, 1407). And “the prayer of thanksgiving and consecration,” is “the heart and summit of the celebration” (1352). It is at the utterance of the consecration, the priest’s words, “This is My body,” and “This is the cup of My blood,” that the bread and wine are said to be “transubstantiated” into the actual body, blood, soul and divinity of Jesus Christ:
By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity. (1413)
Because the body, blood, soul and divinity of Christ is said to be present under the species of bread, the Roman Catholic Church has determined that it is unnecessary to administer the Lord’s Supper to the sheep under both species—bread and wine—so members of the flock typically receive the supper under the species of bread alone: “Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace” (1390).
It is in this manner that Roman Catholicism “honoureth Me with their lips” (Matthew 15:8) by “this do[ing] in remembrance of me” (1 Corinthians 11:24), while at the same time “making the word of God of none effect” (Mark 7:13) by nullifying His Words which also say, “this do ye, as oft as ye drink it, in remembrance of me” (1 Corinthians 11:25).
Then, after having the cup withheld from them, the sheep are told to worship the bread before eating it. We understand that it offends Roman Catholics deeply that we portray them as worshiping bread, but “bread” is exactly what Jesus (John 13:18), Paul (1 Corinthians 11:26-28) and Cleopas (Luke 24:18, 35) called it even after it was consecrated. And it is this—what Jesus, Paul and Cleopas all called bread—that Roman Catholics are instructed to adore.
Roman Catholics are taught to show reverence for the bread by not calling it bread, and by bowing to it prior to eating it. Bishop William K. Weigand of Sacramento, California, for example, issued a statement some time ago calling for more reverence toward Jesus in the Eucharist, requesting that Roman Catholics “…show reverence … by making a slight bow when receiving Communion, [and] by referring to the consecrated Species as the Body of Christ or the Blood of Christ—and not ‘the bread and wine’ ” (The Wanderer, Volume 127, number 32, August 11, 1994, “Sacramento Bishop Offers Some Liturgical Reminders,” page 1).
We will continue to call it bread, for that is what it is, and we certainly see no need to bow to it, genuflect to it, or give to it the worship of latria, which is due to God alone. But that is precisely what Rome prescribes to the flock:
Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. “The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession.” (1378)
The citation in paragraph 1378 is from Pope Paul VI’s Mysterium Fidei, in which he also taught,
…the Catholic Church … has at all times paid this great Sacrament the worship known as “latria,” which may be given to God alone. As St. Augustine says: “It was in His flesh that Christ walked among us and it is His flesh that He has given us to eat for our salvation; but no one eats of this flesh without having first adored it . . . and not only do we not sin in thus adoring it, but we would be sinning if we did not do so.” (Mysterium Fidei, 55)
The latria that Rome offers to the host is the same that God reserves for Himself. The Roman Catholic Church calls this “Eucharistic Adoration.” Thus Roman Catholics are taught that “Adoration is the highest form of worship given to God,” and “the Mass is the highest form of adoration that exists.”
Just to be clear, it is the host that is the object of the latria. It is called “host” because it is derived from the latin “hostia” for “victim,” referring to the person or thing being sacrificed. Christ is alleged to be the hostia in the Sacrifice of the Mass, and it is the host that is being worshiped in the photograph, above. Just watch EWTN some evening when Mass is being said, and you’ll see the people fall on their faces before the host when the words of consecration, “This is My body,” are said. It is at that moment, we are told, that the bread is transubstantiated into the body, blood, soul and divinity of Christ—and being God, it is to be worshiped with latria. So they say.
We do not believe that transubstantiation actually occurs, but because the transubstantiation does not take place does not mean that the host is not still the object of Roman Catholic adoration. It is. The worship paid to the host is no less latria because the transubstantiation did not occur. What is worshiped in the Mass is bread, and nothing more. And since the source and summit of the Christian life is ostensibly the Mass, and the highest form of adoration humans can offer to God is that adoration that Roman Catholics offer in the Mass, the only conclusion that can be drawn is that the core of the Roman Catholic religion is bread worship.
But, says the Roman Catholic, Pope Paul VI said that Augustine practiced Eucharistic adoration, and therefore, so should Protestants. Before we Protestants run off to condemn Augustine for idolatry, it would be helpful to cite him in context and give some background on his words, “no one eats of this flesh without having first adored it.” Is Augustine speaking of Eucharistic adoration? Hardly. Augustine denies Transubstantiation in the very commentary in which Paul VI quotes him.
When Augustine wrote “no one eats of this flesh without having first adored it,” he was reading what we call Psalm 99:5, “Exalt the LORD our God and worship at his footstool; he is holy.” But Augustine was reading the Latin Vulgate. In the Vulgate it is Psalm 98:5, and it reads, “exaltate Dominum Deum nostrum et adorate scabillum pedum eius quia sanctus est,” or in Roman Catholic Douay-Rheims English, “Exalt ye the Lord our God, and adore his footstool, for it is holy.” In the Hebrew it is God who is worshiped, “for He is holy” (Psalms 99:5) and we bow at His footstool to worship Him. In the Vulgate, it is the footstool that is adored, and Roman Catholics are taught to worship the footstool, “for it is holy.”
Augustine struggled here “because his Latin version was at two removes from the original language, being a Latin translation of the Greek translation of the Hebrew” (Augustine, An Exposition of the Psalms, Introduction by Michael Fiedrowicz, pg. 22, From The Works of St. Augustine: A Translation for the 21st Century, Book III, vole 15, Exposition of Psalms 1-32.).
As Augustine wrestled, we can feel the tension introduced by the Latin version: “Adore His footstool? But that would be idolatry.” That’s what Augustine was trying to sort out. Why would he adore something that is not God, even if it is holy? If the earth is God’s footstool (Isaiah 66:1, Matthew 5:35), should Augustine worship the earth? Augustine tried to think his way out of the box, starting with the Latin mistranslation (“for it is holy) of the Greek translation (“for He is holy”) of the Hebrew (“He is holy”):
I am in doubt; I fear to worship the earth, lest He who made the heaven and the earth condemn me; again, I fear not to worship the footstool of my Lord, because the Psalm bids me, “fall down before His footstool.” I ask, what is His footstool? And the Scripture tells me, “the earth is My footstool.” In hesitation I turn unto Christ, since I am herein seeking Himself: and I discover how the earth may be worshipped without impiety, how His footstool may be worshipped without impiety. For He took upon Him earth from earth; because flesh is from earth, and He received flesh from the flesh of Mary. And because He walked here in very flesh, and gave that very flesh to us to eat for our salvation; and no one eats that flesh, unless he has first worshipped: we have found out in what sense such a footstool of our Lord’s may be worshipped, and not only that we sin not in worshipping it, but that we sin in not worshipping. (Augustine, An Exposition of the Psalms, 99.8)
We note that Augustine was wrestling with what appeared to be conflicting commands, and he determined that the only possible way he could “worship the earth” without committing idolatry was to worship Christ in the flesh. When he says we do not sin by worshiping but we sin by not worshiping, the object of His worship is Christ, not the Eucharist. And it is Christ Incarnate Whom we worship, for the Lamb Who was slain and sits at the right hand of the Father (Hebrews 1:13) still bears the scars He received in the flesh (Revelation 5:6).
It almost hurts to look over Augustine’s shoulder as he thinks through this based on a mistranslation of a Greek translation of the Hebrew. But he manages to sort his way through, and concludes that “worship His footstool” must mean “worship Jesus.” We cannot approve of Augustine’s logic, but his conclusion is valid, nonetheless. But Paul VI’s use of Augustine suggests that Augustine taught that it was a sin not to worship the Eucharist. In what sense does Augustine’s commentary on Psalm 99:5 support Eucharistic Adoration?
The answer is “Not in any way,” for Augustine concludes his comments on Psalm 99:5 by soundly and explicitly rejecting the Roman Catholic interpretation of John 6:53, “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” The Roman Catholic interpretation of John 6:53 is that Jesus taught that we are to eat the very flesh that hung on the cross, and drink the very blood that flowed from Jesus’ side. Paul VI taught that the Eucharist is
the true body of Christ—which was born of the Virgin and which hung on the Cross as an offering for the salvation of the world—and the true blood of Christ—which flowed from His side. (Mysterium Fidei, 52)
But Augustine rejects this explicitly, and has Jesus explaining at John 6:63, “Understand spiritually what I have said; you are not to eat this body which you see; nor to drink that blood which they who will crucify Me shall pour forth.” (Augustine, An Exposition of the Psalms, 99.8).
It is remarkable, is it not, that Paul VI used Augustine to support Eucharistic Adoration, in a commentary where Augustine taught the opposite of what Rome and her Apologists teach about Transubstantiation?
We, of course, do not rely on Augustine for our knowledge of the Word. We must remember the context in which Jesus spoke. He had just reminded the crowd following Him that they were unbelievers, pursuing Him only to have their bellies filled with bread (John 6:26-36). Therein Jesus instructed those that would truly follow Him that “he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35). Coming after Him and believing His words was the one thing those followers would not do.
Rather than pursuing Jesus to see him multiply bread, they ought to come to Him and believe in what He was saying: “Eating” is coming to Him to hear the Word of God, and “drinking” is believing in the Word of God:
It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. (John 6:45)
Eating as coming to Him, and drinking as believing in Him, are the metaphors Jesus establishes before He ever says “Whoso eateth my flesh, and drinketh my blood, hath eternal life” (John 6:54).
Thus, Roman Catholics attempt to follow Him in the Mass, but leave the Mass only with their bellies filled, but still not finding eternal life. Because they do not believe His Words—for they certainly do not believe “this do ye, as oft as ye drink it, in remembrance of me” (1 Corinthians 11:25)—bread is all they have, and bread is all they worship. And thus it can be said of Rome, “he that believeth on me shall never thirst. … ye also have seen me, and believe not” (John 6:35-36).
ping
With each of these postings the rcc becomes more and more cultish IMHO.
Through about half-way, I was about to praise you for finally posting a critique of what Catholics ACTUALLY believe, rather than silly accusations of what we supposedly believe, which is what 99% of all attacks on Catholicism on FR actually do.
But then you most grieviously injured Augustine. When he asserts that Jesus does not want them to eat the flesh that the disciples see, he is not telling them not to consume the eucharist, but only that they are not to eat the flesh off his bones, nor the blood spilled by his crucifiers. “Spiritually,” to Augustine does not mean that something is not real. In fact, that is the resolution of the riddle he poses with “worshipping the footstool:” That what was of the Earth has now become that which can be adored (latria).
IN the same work you cite, Augustine says,: And he was carried in his own hands.” But, brethren, how is it possible for a man to do this? Who can understand it? Who is it that is carried in his own hands? A man can be carried in the hands of another; but no one can be carried in his own hands. How this should be understood literally of David, we cannot discover; but we can discover how it is meant of Christ. For Christ was carried in His own hands, when, referring to His own Body, He said: “This is My Body.” For He carried that Body in His hands.
Acts 17:29 Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man.
***snort***
This is a little off the main subject, but the verses you posted brought it to mind. Due largely to the ministry of Richard Bennett, a former Roman Catholic priest who was saved, I am increasingly convicted over idolatry and representations of God, including Christ Jesus.
Richard’s website is www.bereanbeacon.org. He has several articles on idolatry and I have linked one below.
Idolatry in the Evangelical Camp
Pictures of “Christ” or the Glory of God?
By J. Virgil Dunbar & Richard Bennett
And here is a link to Richard speaking on the topic:
Images of Christ and the Gospel
http://www.sermonaudio.com/sermoninfo.asp?SID=61007142450
Actually the RCC isn't changing, you are just seeing the big picture. People in the dark can't see. "Light is that which makes manifest"
John 1:1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend[a] it. 6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light , that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light which gives light to every man coming into the world.[
**In Vain Do They Worship Me**
I’m surprised that you would even post this. From your Catholic upbringing you should be very aware of Eucharistic miracles.
Such as Lanciano.........go ahead.....look it up.
Such a wit. The answer is “no,” but you’ll still be a jerk.
Jesus said “this is my Body” and “this is my Blood.” I have the faith to believe what he said. It is sad that there are some who call themselves Christians that do not and must turn to human rationalizations to deny the words of our Lord. So much for their claim to be “Bible believing” Christians.
Thank you for posting that link.
“So, the Reformed Churches are quite right to confess that the Mass is both an attack on the gospel, by attacking the perfect work of Christ for us and an accursed idolatry by conflating the Creator with the creature (bread and wine) and adoring the creature or the Creator improperly through the bread and wine (which Rome says are no longer present). Everything the catechism says about Rome’s doctrine and practice is perfectly true and we should be ashamed neither of the holy gospel nor of the holy law of God. They need no footnotes, brackets, nor embarrassment.”
Amen, Dr. Scott! Amen!
Every argument against the Real Presence is equally an argument against the Incarnation.
Muslims heartily endorse this opinion.
Yeah, well, Rome seems to be saying a lot of things these days.
Which is harder to believe: (a) God became a smelly, dirty Galilean carpenter; or (b) the God who became a smelly, dirty Galilean carpenter can change a piece of bread into himself?
Jesus said “this is my Body” and “this is my Blood.” I have the faith to believe what he said.
Do you have the faith to believe he was a literal door, shepherd, or vine? Christ likened himself to those as well.
Metaphors, FRiend.
I can and do believe in the real presence, but also that the elements still exist as bread and wine. As the Lutheran catechism states, the Body and Blood are present in with and under the bread and wine. And to worship or adore a wafer is blasphemous. We worship Christ alone, not the physical vehicle He comes to us in.
I do not understand the mystery of communion, but if one says it is merely symbolic, I think one misses the depth Christ intended. I do not understand in human fashion much of what God does. However, again, I do not think it is proper to worship the elements in the Supper, only the Lord who chooses to come to us in this manner.
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