Conservative Colloquium

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Most Catholic Quotes of Earliest Church Fathers on Papacy & Eucharist

Posted by Tony Listi on September 14, 2013

Pope Clement of Rome (d. c. 101)
“But if certain people should disobey what has been said by him [God] through us [the Church at Rome], let them understand that they will entangle themselves in no small sin and danger…. Right is it, therefore, to approach examples so good and so many, and submit the neck and fulfill the part of obedience, in order that, undisturbed by vain sedition, we may attain unto the goal set before us in truth wholly free from blame. Joy and gladness will you afford us, if you become obedient to the words written by us and through the Holy Spirit root out the lawless wrath of your jealousy according to the intercession which we have made for peace and unity in this letter. (Letter to the Corinthians 59:1)

Ignatius of Antioch (50 – c. 110)
“They abstain from the Eucharist and prayer, because they [heretics] refuse to acknowledge that the Eucharist is the flesh of our Savior Jesus Christ, which suffered for our sins and which the Father by his goodness raised up.” (Letter to the Smyrnaeans, 6:2)

 “Ignatius, who is also called Theophorus, to the Church which has obtained mercy, through the majesty of the Most High Father, and Jesus Christ, His only-begotten Son; the Church which is beloved and enlightened by the will of Him that wills all things which are according to the love of Jesus Christ our God, which also presides in the place of the region of the Romans, worthy of God, worthy of honour, worthy of the highest happiness, worthy of praise, worthy of obtaining her every desire, worthy of being deemed holy, and which presides over love, is named from Christ, and from the Father…. You have never envied any one; you have taught others. Now I desire that those things may be confirmed [by your conduct], which in your instructions you enjoin [on others].” (Letter to Romans, Greeting & 3)

Justin Martyr (100-165)
“For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh. For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, ‘This do in remembrance of Me, (Luke 22:19) this is My body;’ and that, after the same manner, having taken the cup and given thanks, He said, ‘This is My blood;’ and gave it to them alone.” (First Apology, chapter 65 & 66)

Irenaeus (130-202)
“Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre- eminent authority, that is, the faithful everywhere, inasmuch as the apostolic tradition has been preserved continuously by those [faithful men] who exist everywhere. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians…. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolic tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood…. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.” (Against Heresies, 3, 3, 2-3)

“Then, again, how can they say that the flesh, which is nourished with the body of the Lord and with His blood, goes to corruption, and does not partake of life? Let them, therefore, either alter their opinion, or cease from offering the things just mentioned. But our opinion is in accordance with the Eucharist, and the Eucharist in turn establishes our opinion. For we offer to Him His own, announcing consistently the fellowship and union of the flesh and Spirit. For as the bread, which is produced from the earth, when it receives the invocation of God, is no longer common bread, but the Eucharist, consisting of two realities, earthly and heavenly; so also our bodies, when they receive the Eucharist, are no longer corruptible, having the hope of the resurrection to eternity.” (Against Heresies, IV, 18, 5)

“When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?—even as the blessed Paul declares in his Epistle to the Ephesians, that ‘we are members of His body, of His flesh, and of His bones.’ He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,—that [flesh] which is nourished by the cup, which is His blood, and receives increase from the bread, which is His body.” (Against Heresies, V, 2, 3)

“Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood?” (Against Heresies, IV, 33, 2)

“But vain in every respect are they [heretics] who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, ‘In whom we have redemption through His blood, even the remission of sins.’ And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills ). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies. And just as a cutting from the vine planted in the ground fructifies in its season, or as a grain of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time….” (Against Heresies, V, 2, 2)

Clement of Alexandria (c. 150-c. 215)
“…the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Savior paid tribute (Matthew 17:27)….” (Who is the Rich Man That Shall Be Saved? 21)

Tertullian (c. 200 AD)
“But if there be any (heresies) which are bold enough to plant themselves in the midst of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs ] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men, — a man, moreover, who continued steadfast with the apostles. For this is the manner in which the apostolic churches transmit their registers: as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter. In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive something of the same kind…. For their very doctrine, after comparison with that of the apostles, will declare, by its own diversity and contrariety, that it had for its author neither an apostle nor an apostolic man…. To this test, therefore will they be submitted for proof…. [T]hey are in no sense themselves apostolic because of their diversity….” (Prescription Against Heresies 32)

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Parental Love Should be God-like Love

Posted by Tony Listi on December 5, 2010

To be a good parent is to love as God loves. There is a reason we call Him Father.

A good parent is married before having children. He or she enters into a faithful, life-long, and loving commitment with an apt partner, laying a foundation of stability and love for future children. The three persons of the Trinity cannot help but be faithful and loving to each other, for they are the same One Being. The Father was ever faithful to the Son. But God too entered into a faithful commitment, a covenant, which would lay the foundation for His children’s well-being, their salvation, the climax of His love in mercy. God was ever faithful even though His children were not. So too should parents be to disobedient and wayward children.

The Father created us generously out of love, loved us before we could love Him, and enables us to love Him. So too do good parents procreate children out of love, love their children before their children can love them, and teach their children how to love. To be married without children is to lack this divine love, the primary purpose for which God ordained marriage.

To love is to suffer and to offer that suffering as a generous sacrifice. Good parents necessarily suffer for the sake of their children. They suffer through the mistakes they must allow their children to make. So too did God suffer for us on the cross for our sins that God allowed us to freely choose. Parents suffer the toils of caring for a totally dependent, self-centered human being who will not truly be able to love them or care for them until a certain age or level of maturity and not without the parents’ help and guidance. We too are totally dependent on God and are self-centered. Parental love, at least for the beginning of the child’s life, is a one-way relationship from parent to child. So is it also between God and man in the beginning. Despite all the suffering, God and good parents remain faithful, generous, and loving.

God’s love is tough love sometimes. So too must a parent’s love be sometimes. Only those with an intimate knowledge of a child and of his or her unique character and needs can know when to show mercy and when to show wrath. God knows us better than we know ourselves. Parents should know their children better than anyone else, well enough to know when to show mercy and when to show wrath. But both the mercy and wrath should spring from love, as with God, not from weakness, indulgence, intemperance, or other vices.

Despite the suffering and wrath, God’s love is also joyful when His children grow and mature in love, obey His commands and teachings, accomplish great things in His name, and share His love with others. So too do good parents take joy and pride in their children when they grow, mature, obey, achieve, and love.

A child will never be able to “repay” the love of his parents in full. Neither will any of us be able to come close to “repaying” the love and generosity God has shown us. God and good parents give generously with this fact in mind, expecting their children to pay it forward to their own children (if called to marriage), their spiritual children (if called to the religious life), and everyone they meet and interact with. For love is meant to be shared and thus expand.

“And yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second.” -St. John Chrysostom

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