departs from the former definition of the sacrament. This sacrament, according to the Theology: (1) not only gives power to him who receives it, but also represents a constantly repeated miracle; (2) gives us God to be eaten up; (3) is a sacrifice which God himself brings for himself,—all kinds of phenomena which do not enter into the first definition. According to the definition of this sacrament, it not only communicates grace to those who receive it, but is also a transmutation of a substance, a conversion of God into food for men, and a sacrifice of God, brought by God himself. But that does not disturb the Theology. It goes on to prove that this especial sacrament was established by Christ.
213. The divine promise of the sacrament of the eucharist, and its very establishment. To prove that this sacrament was established by Christ, there is adduced from the Gospel the sixth chapter of John, the words from the holy supper, and the Epistle to the Corinthians. In looking through the chapter of John, it is easy to see that, avoiding all interpretation and sticking to the literal meaning, he, his flesh and blood, is the bread of life, that he gives that bread of life to men, and that he who will not eat that bread will not have life. Christ promises to give to men the bread of life, which he calls his flesh and blood and, without saying what is to be understood by his flesh and blood, commands men to eat that bread. The only conclusion which can be drawn from that is that men must eat the bread which Christ has called his flesh and blood, that this bread exists and must exist, and that therefore men must seek that bread, as he told them to do, but in no way is it possible to draw the conclusion which the church draws, namely, that that bread is the baked leavened bread and grape wine, not every kind of bread and every wine, but that of which we shall be told that Christ has commanded us to partake of.
The other place on which is based the sacrament of
