Posts Tagged ‘St Augustine Of Hippo’

Augustine of Hippo on the hidden mystery of the Eucharist

Thursday, May 20th, 2010
An icon of St Augustine Of Hippo

St Augustine (354-430), Bishop Of Hippo Regius

WE continue in this morning’s second reading with the “bread of life” discourse in St John’s Gospel (Jn 6:41-70).

When Jesus tells his disciples that to eat the bread of his flesh is to eat everlasting life, they are understandably revolted. But he calms their fears.

HE said unto them, Doth this offend you? What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

Jesus appears to be saying, that the idea of eating his flesh and blood will be less disgusting, when he has ascended to his Father and the disciples realise that his presence is not grossly carnal, but by quickening Spirit.

BUT doth the flesh give life? Our Lord Himself, when He was speaking in praise of this same earth, said, “It is the Spirit that quickeneth, the flesh profiteth nothing.” … But when our Lord praised it, He was speaking of His own flesh, and He had said, “Except a man eat My flesh, he shall have no life in him” (Jn 6:54).

Some disciples of His, about seventy, were offended, and said, “This is an hard saying, who can hear it?” And they went back, and walked no more with Him. It seemed unto them hard that He said, “Except ye eat the flesh of the Son of Man, ye have no life in you:” they received it foolishly, they thought of it carnally, and imagined that the Lord would cut off parts from His body, and give unto them; and they said, “This is a hard saying.”

It was they who were hard, not the saying; for unless they had been hard, and not meek, they would have said unto themselves, He saith not this without reason, but there must be some latent mystery herein. They would have remained with Him, softened, not hard: and would have learnt that from Him which they who remained, when the others departed, learnt.

For when twelve disciples had remained with Him, on their departure, these remaining followers suggested to Him, as if in grief for the death of the former, that they were offended by His words, and turned back. But He instructed them, and saith unto them, “It is the Spirit that quickeneth, but the flesh profiteth nothing; the words that I have spoken unto you, they are spirit, and they are life.” (Jn 6:63).

Understand spiritually what I have said; ye are not to eat this body which ye see; nor to drink that blood which they who will crucify Me shall pour forth. I have commended unto you a certain mystery; spiritually understood, it will quicken. Although it is needful that this be visibly celebrated, yet it must be spiritually understood.

St Augustine of Hippo (354-430). Expositions On The Psalms, Ps XCVIII §8.

Holy Communion: whisper of inward grace

Monday, March 15th, 2010
An icon of St Augustine Of Hippo

St Augustine (354-430), Bishop Of Hippo Regius

AS dozens of Fathers and mystics confirm, to find God, we must go inward to the mind. Charles Wesley (1707-1788) wrote:

OPEN, Lord, my inward ear,
And bid my heart rejoice;
Bid my quiet spirit hear
Thy comfortable voice;

Never in the whirlwind found,
Or where earthquakes rock the place,
Still and silent is the sound,
The whisper of thy grace.

In Book X of the Confessions, St Augustine searched for God in the things of the outward, visible world, but did not find him.

FOR behold, Thou wert within, and I without, and there did I seek Thee; I, unlovely, rushed heedlessly among the things of beauty Thou madest.

Augustine realised that he must go inward, deep into his own mind and memory. Not in the sense of images of the past – even animals can do that. “In calling Thee to mind, I soared beyond those parts of it which the beasts also possess”. Nor do we merely lose ourselves in our own minds. Memory has no parts: it is a mystical openness to something infinite.

BUT why do I now seek in what part of it Thou dwellest, as if truly there were places in it? Thou dost dwell in it assuredly, since I have remembered Thee from the time I learned Thee, and I find Thee in it when I call Thee to mind.

No, when we celebrate the Eucharist “in remembrance” of the Passion of Christ we do not merely remember past events, images or stories. Nor is it a spiritual introversion, isolation. That is not “remembrance” in this context.

The eye of the mind learns from the outward signs to look inward, but only to burst through the shadows and espy the Courts of the Morning which encompass us, to watch (as Bede might say) the night of this world passing into everlasting Day.

This is “to have in remembrance”. We “lift up our hearts” and enter inwardly by faith a real and heavenly sanctuary through, in and yet above the mind, guests together at the marriage supper of the Lamb.

Our Prayer Book is a liturgy of spartan, even monkish simplicity, yet also one of awed reverence in the presence of the angels which surround the throne of grace. We gather beneath the invisible firmament in which the Sun of Righteousness has risen,

LIGHT and life to all He brings,
Ris’n with healing in His wings.

Shaped as he was by Augustine’s Christian Platonism, Thomas Cranmer did not reject Transubstantiation because he wanted something less real. He already had something which – I must emphasise, given his philosophical assumptions – he thought was more real, more immediate. In the words of Wesley’s Victim Divine,

WE need not now go up to heaven,
To bring the long-sought Saviour down:
Thou art to all already given,
Thou dost even now thy banquet crown:
To every faithful soul appear,
And show thy real presence here!

St Augustine on the feeding of the five thousand

Tuesday, January 26th, 2010
An icon of St Augustine Of Hippo

St Augustine (354-430), Bishop Of Hippo Regius

OUR second reading at Mattins this morning is the Feeding of the Five Thousand (Mt 14:13-35).

Thomas Cranmer often spoke of hearing the gospel being akin to receiving the Holy Sacrament of the altar. St Augustine seems to have thought in much the same way. Of the miracle we remember today, he said:

THE five loaves signified the five books of Moses’ Law. The old Law is barley compared to the Gospel wheat. In those books are great mysteries concerning Christ contained. Whence He saith Himself, If ye had believed Moses, ye would believe Me also; for he wrote of Me.

But as in barley the marrow is hid under the chaff, so in the veil of the mysteries of the Law is Christ hidden. As those mysteries of the Law are developed and unfolded; so too those loaves increased when they were broken. And in this that I have explained to you, I have broken bread unto you.

The five thousand men signify the people ordered under the five books of the Law. The twelve baskets are the twelve Apostles, who themselves too were filled with the fragments of the Law. The two fishes are either the two precepts of the love of God and our neighbour, or the two people of the circumcision and uncircumcision, or those two sacred personages of the king and the priest. As these things are explained, they are broken; when they are understood, they are eaten.

Let us turn to Him Who did these things. He is Himself The Bread Which came down from heaven; but Bread took our Flesh, shed His Blood, to give us what He gave for us.

Which refresheth the failing, and doth not fail; Bread Which can be tasted, cannot be wasted. This Bread did the manna also figure. Wherefore it is said, He gave them the Bread of heaven, man ate Angels’ Bread. Who is the Bread of heaven, but Christ? But in order that man might eat Angels’ Bread, the Lord of Angels was made Man. For if He had not been made Man, we should not have His Flesh; we had not His Flesh, we should not eat the Bread of the Altar. Let us hasten to the inheritance, seeing we have here received a great earnest of it.

Selected Sermons Of St Augustine, Vol. II. Sermon LXXX.