※ 引述《ChrisL (EMPTY)》之銘言： : 不相信餅酒成為耶穌基督的體血 : 是更不能被接受堪當聖職的 聖餐化質說，在西元110年，由宗徒若望(使徒約翰)的學生 安提阿的伊格那丟(Ignatius of Antioch)所提出。 西元150年，殉道者猶斯定(Justin the Martyr)也做出類似的描述， 稍後也有不少的教會領袖認同聖餐化質說。 西元110年，伊格那丟在他寫給士麥那(示每拿)教會的信中說： http://www.newadvent.org/fathers/0109.htm The Epistle of Ignatius to the Smyrnaeans Chapter 7. Let us stand aloof from such heretics They abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again. Those, therefore, who speak against this gift of God, incur death in the midst of their disputes. But it were better for them to treat it with respect, that they also might rise again. It is fitting, therefore, that you should keep aloof from such persons, and not to speak of them either in private or in public, but to give heed to the prophets, and above all, to the Gospel, in which the passion [of Christ] has been revealed to us, and the resurrection has been fully proved. But avoid all divisions, as the beginning of evils. http://en.wikipedia.org/wiki/Transubstantation#Patristic_period In early writings, the elements of the Eucharist were sometimes spoken of as "symbols" or "antitypes". However, it seems that there was likely no intention of denying the belief in a transformation of the elements.[18][19] Later, as the earlier conception of a "symbol" as that which conveys and is what it represents gave way to the understanding of it as being other than what it represents, the description of the bread and wine as symbols dropped out or was denied.[18] A letter by Saint Ignatius of Antioch(c 110) of about the same date as the Didache is an early apologetic defense of the belief in the Eucharist as the same body and blood in which Christ died and was raised again. Ignatius's teaching was directed against the Gnostics. Writing to the Christians of Smyrna, in about 106, he warned them to "stand aloof from such heretics", because, among other reasons, "they abstain from the Eucharist and from prayer, because they confess not the Eucharist to be the flesh of our Saviour Jesus Christ, which suffered for our sins, and which the Father, of His goodness, raised up again."[21] In about 150, Justin Martyr wrote of the Eucharist: "Not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, 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."[22] The Apostolic Constitutions (compiled c. 380) says: "Let the bishop give the oblation, saying, The body of Christ; and let him that receiveth say, Amen. And let the deacon take the cup; and when he gives it, say, The blood of Christ, the cup of life; and let him that drinketh say, Amen."[23] Ambrose of Milan (d. 397) wrote: Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" ... Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed. ... We observe, then, that grace has more power than nature, and yet so far we have only spoken of the grace of a prophet's blessing. But if the blessing of man had such power as to change nature, what are we to say of that divine consecration where the very words of the Lord and Saviour operate? For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? You read concerning the making of the whole world: "He spoke and they were made, He commanded and they were created." Shall not the word of Christ, which was able to make out of nothing that which was not, be able to change things which already are into what they were not? For it is not less to give a new nature to things than to change them. But why make use of arguments? Let us use the examples He gives, and by the example of the Incarnation prove the truth of the mystery. Did the course of nature proceed as usual when the Lord Jesus was born of Mary? If we look to the usual course, a woman ordinarily conceives after connection with a man. And this body which we make is that which was born of the Virgin. Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which crucified and buried, this is then truly the Sacrament of His Body. The Lord Jesus Himself proclaims: "This is My Body." Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks."[24] Other fourth-century Christian writers say that in the Eucharist there occurs a "change",[25] "transelementation",[26] "transformation",[27] "transposing",[28] "alteration"[29] of the bread into the body of Christ. -- 上月球!月球是中國人吳剛不可分割的一部分 抓嫦娥!此女意圖分裂中國領土脫離中國掌握 殺玉兔!玉兔為資產階級之玩物!日帝之玩偶! --

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