According to acclaimed entrepreneur Gary Vaynerchuk, “No matter what you do, your job is to tell your story.” As a writer, this advice should be fairly straightforward. In theory this notion should be easy to implement. Practically, life tells us otherwise. At times work and family obligations make it quite difficult to create content.
“I don’t have time” or “I am too tired from work or parenting” are excuses. Valid excuses. But excuses nonetheless. American found Benjamin Franklin professed, “He that is good for making excuses is seldom good for anything else.” Ouch! His words certainly sound jarring. Sometimes we need to hear that severe truth to ignite the passion within us.
Coming off a long weekend, I felt the need for a second weekend to recover from my Saturday and Sunday. Again, I am coming up with an excuse. I struggled to develop a topic for content this week. Suddenly, I realized— how about I write about what to do when you struggle with developing content! This post will be centered on three strategies that you can use immediately to jumpstart your ability to create content.
I have learned that value of developing innovative strategies to write. I started The Simple Catholic blog in 2015. Four years’ worth of content! It gets tough to write about things especially when you’ve exhausted a lot of great ideas in the past.
One creative way I learned to develop content is to immediately jot down an idea when it pops into my head. Throughout the day I think about this idea. If it is a fruitful notion, I am able to develop a cohesive and understandable outline to then construct the post when I have time later. Driving, biking, showering, or in between calls at my job are great times for me to ponder and develop these nuggets of information.
Develop Time Savers
Some days I barely have 10 minutes to write. Honestly, these days frustrate me! As a storyteller, I long to have the ability to put down my thoughts, frustrations, joys, happenings, and concerns. Writing is therapeutic. It provides healing when I am distressed. Writing is cathartic—cleansing me of worry, doubt, and irritations. Because writing provides me that important function in my life, I make sure I take at least a little time to write daily.
Today was one of those rushed and packed days. During my job, my phone rang off the hook. I only had 30 seconds between speaking with customers. Along with being, creative, I had to seek ways to make the best use of my time. Below are a list of the best time management practices I have discovered:
Utilize outlines to craft the structure of an article
Use the voice-to-text function on phone/apps
Set a weekly post goal—meet this goal consistently
Develop flexibility to work in smaller chunks of time—this is especially key for writers who are also parents!
Make time for reflection/mediation
Exercise frequently—you will be quite surprised how a short jog or session at the gym will invigorate your mind
Set time limits for social media usage
Follow Your Mission Statement
A third strategy to boost your content creation is to write about your passion. What excites you? Which subject could you ad lib for 30 minutes? Why did you originally begin your blog? What motivates your writing?
These questions allow me to get back to the heart of my mission. My Catholic faith is more important to me than anything in this life. Possessing a Master’s degree in Theology and teaching experience provided me the initial foundation for my blog. Along with evangelizing and discovering the joy of the Gospel, I enjoy writing about my other passions as well: exercise, writing, fantasy, and comic books. I find joy in each of these subjects.
Gary Vaynerchuk say that “Passion is contagious.” Zest also leads to a more thriving life! Helping others learn to write and blog drive me to share my best practices. When we share knowledge and experience honestly and without any strings attached we all win. I would love to hear your own struggles and triumphs in the content creating process. Share your best practices in the comments below!
When I was 20 years old I got a job working for a real estate appraiser. One of the job assignments I was frequently given was to drive to Los Angeles to photograph residential and commercial buildings.
Now allow me to tell you a little secret. “I don’t know how to read a map.” To this day, I still get lost in my hometown of San Diego! That’s why you will usually see me in the passenger seat with my lovely wife driving. I’m a lot better now since the invention of the GPS, Google Maps and an episode of the hit 90s comedy Friends.
Ask for Directions
Friends? How did I learn how to read a map from Friends?! It was the episode when Joey and Chandler were in London for Ross’s wedding. Not knowing how to get to their destination, Joey Tribbiani lays his map on the ground and steps on it. In order for Joey to know where he is going he puts himself in the map. Genius! Isn’t it? It’s just like the maps you find at the mall. In order to get around you look for the store you want to go to then you look for the little man with the notation, “You are here.”
For those who know how to read a map this is nothing new. However, to a simple-minded man like me it was pretty profound.
From Maps to the Way, the Truth, and the Life
So how does this all tie to the Gospel of Jesus Christ? The Good News too is simple— yet profound. You have to step into the story. Many have said that the Bible is boring. I’ve said in the past, “The Bible is boring!” I’ve come to realize the reason I believed the Bible was boring was because I didn’t know how to read it. Over the years I’ve come to a better understanding of the Bible. If I can give you one piece of advice, try stepping into the story.
In Mark 12:38-44 Jesus tells a parable about the scribes, the wealthy and a widow. “And in his teaching he said, “Beware of the scribes, who like to go about in long robes, and have salutations in the market houses and for a pretense make long prayers. They will receive the greater condemnation.” And he sat down opposite the treasury, and watched the multitude putting money into the treasury. Many rich people put in large sums. And a poor widow came, and put in two copper coins, which make a penny. And he called his disciples to him, and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the treasury. For they all contributed out of their abundance; but she out of her poverty has put in everything she had, her whole living.”
Put Yourself into the Gospels
Now that you’ve read the Gospel try placing yourself into the story and ask yourself, “am I the scribe who wants to be seen by others? Am I the wealthy who only gives of my excess? Or am I the widow that gives my all?”
When I read the Gospel and I place myself in the story I can see sometimes in my vanity that I am the scribe who wants to be noticed by others, hence the title of my latest book: Stop Googling Yourself. Sometimes I am like the wealthy who only gives of my excess financial treasure. But sometimes I am the widow when it comes to giving of my time and talent to the church. When I read the Bible with me in it, the stories begin to come to life. It comes to life because I am not reading a stranger’s story. I am reading my own personal letter from the Almighty Father. He is showing me that He knows me and can see what’s in my heart.
Questions to Ponder
Do you know God in the most intimate of ways? Do you want to learn more about God? If you want a deeper relationship, then read your Bible daily. And when you read the Bible take the time to step inside it and watch it come to life. When you do that you will find a faith beyond ordinary. That’s my hope for you!
Ecumenical councils mark an important time in the Catholic Church’s life. They occur in response to heresy, revolt, confusion of doctrine, or reform outdated ecclesial structures. While the Council of Trent was a more defensive reaction to Protestant polemic, the Second Vatican Council sought to bring aggiornamento, an updating, to the Church. The “walls” constructed by the Church over the centuries were to be dismantled.
Tearing Down of Frivolous, Cumbersome Traditions
The most visible sign of reform ushered in by the Second Vatican Council regarded the liturgy. According to the Catechism of the Catholic Church, “the liturgy as the sacred action par excellence is the summit toward which the activity of the Church is directed and it is likewise the font from which all her powers flow” (CCC 1071-1075). Appropriately, The Constitution on the Sacred Liturgy, Sacrosantcum concilium, was the first document issued by the Council Fathers. Promulgated on December 4th, 1963, this document set the tone for the rest of the council. The Roman Rite Mass, said completely in Latin prior to the Council, was in need of updating. Superfluous elements had accumulated into its rubrics and a wide gulf existed between the clergy and the laity.
From the onset of the document, Sacrosanctum concilium reiterates the importance of the liturgy: “The liturgy daily builds up those who are in the Church, making of them a holy temple of the Lord” (SC art. 1). Seeing it as the activity that transforms men into the house of the Lord is significant. Too many times, Catholics complain about going to Mass on Sunday because it either interferes with sleep or other events in their life. But if they knew about the life-altering effects the liturgy can have, a change in mentality might occur. The Council advocates an active participation within liturgical worship on the part of the People of God.
Mass is the Source and Summit of the Christian Life
An appreciation for the liturgy cannot occur without learning about its aim and purpose and how it relates to other aspects of the Church. A wonderful passage from the Constitution on Sacred Liturgy, succinctly states the liturgy’s importance, “the liturgy is the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows” (SC art. 10). This line provided great insight to the Church’s view of liturgy for me. The image of water flowing from a fountain is such a beautiful way to describe the relationship between the Mass and its outpouring of God’s grace upon humans.
The word “summit” in that phrase also invokes another profound image─ a mountain or peak. To speak of the Mass in that way, demonstrates that the purpose of a Christian’s life is to reach to top of the summit, which is done through participation in liturgical activity.
Eucharist and Priesthood Intertwined
Though the fount and summit depict the liturgy in a profound way, it is only through seeing the connection of the liturgy to the priestly office of Christ and the Eucharist that these images can be fully realized. Through the action of Christ the High priest the sanctification of men are accomplished (SC art. 7). When the priest offers bread and wine to God, he is not acting on his own behalf, but rather Christ’s.
The connection between the priesthood and the Eucharist is necessary in explaining the liturgy. If the Mass had an exclusive human element, it would become a mere frivolous activity. However, the Council Fathers stress the point of Christ’s presence within the liturgy. “But he also willed that the work of salvation which they preached should be set in train through the sacrifice and sacraments, around which the entire liturgical life revolves” (SC art. 6). The reason these signs aid us in salvation is through Jesus’ constant presence within the Church’s liturgical celebrations (SC art. 7).
What is the Purpose of the Liturgy?
While the liturgy’s prime objective is directed towards the sanctification of man, it does possess an educational and pastoral nature as well (SC art. 33). Through the visible signs and prayers proclaimed during liturgical worship, the faithful gain a greater understanding of Catholic doctrine. Yet, because of unnecessary wordings and phrases picked up through the centuries preceding the Second Vatican Council, the rites within the liturgy became long and difficult to comprehend. According to the conciliar document, “The rites should be distinguished by a noble simplicity. They should be short, clear, and free from useless repetitions. They should be within the people’s powers of comprehension, and normally should not require much explanation” (SC art. 34).
Ignorance of Scripture, Ignorance of Christ
A second norm expressed by the Council Fathers advocated a closer link between the rite and words in the liturgy. Ways to implement this standard included greater variety of reading from the sacred scriptures and having the sermon’s content stem from the theme of that particular Sunday’s liturgy (SC art. 35). It was not until I attended an Extraordinary Form Mass that I realized how much reform went toward the restoration of sacred scripture in the liturgy. I took for granted what was lacking in the pre-Vatican II liturgy─ diversity in scripture readings. It is quite amazing how the Council Fathers meticulously delved into the sacred scriptures and developed specific motifs for Sundays and feast days. Such a restoration in the rites and readings helps Catholics better understand and participate in their liturgical experience.
Increasing Active Participation
Besides simplifying rubrics and making scripture more varied, permission to use the vernacular on a wider basis aided in the faithful’s ability to actively participate in the Mass. While Latin remains the norm for the Latin rites, Sacrosanctum concilium emphasizes the importance of incorporating the language of the faithful in the Mass. “But since the use of the vernacular, whether in the Mass, the administration of the sacraments, or in other parts of the liturgy, may be frequently be of great advantage to the people, a wider use may be made of it”(SC art. 36.2).
The document specifically mentions the readings and prayers in which the mother-tongue may be used. Having the liturgy proclaimed in a language the laity is accustomed to increases their ability to comprehend the Sacred Mystery. As stated in the previous paragraph, my experience with the Extraordinary Form Mass affected how I viewed the Novus Ordo Mass. In the former it was a struggle for me to follow the prayers said in Latin by the priest, while the latter has all the prayers in English the language I grew up learning. Despite, my limited knowledge of the Latin language, I still appreciate its beauty especially when sung.
The Mass Foreshadows Heavenly Worship
Another aspect of the liturgy expounded upon early on in the conciliar document is the eschatological nature of the liturgy. “In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the Holy City of Jerusalem toward which we journey as pilgrims, proclaim the Council Fathers” (SC art. 8). After reading this, my view of the liturgy greatly deepened. I always knew the importance of attending Mass weekly and its connection to the other sacraments. I just never stopped to ponder how the liturgy went beyond temporal activity.
All our actions in the liturgy anticipate our participation in the Heavenly worship before God. My understanding before seeing the link between worship of God in earth and heaven was elementary. The liturgy does not only affect humans in their daily lives, but gives them a glimpse of the Heavenly Banquet. Article 8 also depicts Christians as a pilgrim people. Stated in that way, I gained a deeper appreciation for the Eucharist. For each and every Mass can be seen as providing food and strength along life’s journey.
Where are all the Catholics every Sunday?
Such significance of the Eucharist calls to mind an urgent question: why is not every Catholic readily attending Mass on a weekly basis? Well, I think that a prominent problem occurring today in the Church regards the status of one’s participation within the liturgy. Growing up, there were times I felt that the Mass was boring and that I got “nothing” from the experience. I have heard many other Catholics express similar feelings about the liturgy.
The Second Vatican Council stated the importance of active participation during the Mass (SC art. 30). However, the word active does not refer to merely external action. “To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalms, antiphons, hymns, as well as by actions, gestures, and bodily attitudes. And at the proper time a reverent silence should be observed,” declare the Council Fathers (SC art. 30). Notice that even through silent moments people can participate in the liturgy.
Importance of Sacred Music
Without a proper disposition towards the Mass, a person lacks an authentic liturgical experience. Sacred music provides an invaluable role in developing a proper mindset toward the liturgy. The decree on Sacred Liturgy has an entire chapter dedicated to this subject. Music throughout the Church’s tradition is of immeasurable value─ greater than all other art forms (SC art. 112). To quote the conciliar document, “So have the Fathers of the Church and the Roman pontiffs who in more recent times, led by St. Pius X, have explained more precisely the ministerial function exercised by sacred music in the service of the Lord” (SC art. 112).
In secular society, music tends to have a sole purpose─ entertainment. Concerning the liturgy, sacred music is not sung in order to save people from boredom. Instead, the Mass acts as a service of the Lord to draw us closer to God. Sacred music is considered to be more holy, the more intimately its connection to the Mass (SC art. 112).
Worship Not Entertainment
Growing up I never thought of the function of music going beyond entertainment. Many newer churches have the choir located at the front and center. I have experienced liturgies in which people would applaud after a mass if they thought the choir sang well. Although the choir gained constant recognition for their singing, it became commonplace for that congregation to lack participation in song. The choir is not supposed to be the most memorable part of the Mass. This is not what the Second Vatican Council called for. Rather, the choir’s aim is to invite the faithful into active participation in the liturgy (SC art. 114).
Great Gregorian Chant
Furthermore, the Council Fathers echoed the long tradition of Gregorian chant as the liturgical norm in music, “The Church recognizes Gregorian chant as being specially suited to the Roman liturgy. Therefore, other things being equal, it should be given pride of place in liturgical services” (SC art. 116). The document also continues to state that other types of sacred music may be used such as polyphony, but they must foster active participation among the people. Not until I started attending a church that implemented Gregorian chant on a regular basis did I develop a sense of understanding and appreciation for that musical form.
From my experience, I know that Gregorian chant creates active participation because it allows everyone to take part in the liturgy. Though not a popular style of music, Gregorian chant transcends culture and time and demonstrates universality. Catholics have been chanting parts of the Mass for centuries and this practice continues today. Through this particular musical form, Catholics today can be connected to peoples from various ages and cultures.
Along with Gregorian chant, Sacrosanctum concilium gave directives on the proper musical instrumentation used in the liturgy. The preferred instrument for liturgy is the pipe organ. Sound produced by the organ greatly enhances church ceremonies and powerfully lifts men’s minds to God (SC art. 120). An appreciation towards organ music in the Mass cannot be gained until a person experiences it. I have noticed a huge difference in the tone of the liturgy when a piano is played versus when an organ is used. The organ can sustain notes for a much longer time and its sound will not be drowned out by a large congregation singing.
Pianos lack the capability to adjust volume levels based on the size of the congregation. When sitting in the back of a church, there were times that I had difficulty in hearing the piano. The Council permitted use of other instruments in the liturgy, but they had to be approved by the territorial authority (SC art. 120).
Liturgy of the Hours
A major area of liturgical reform called for by the Second Vatican Council pertained to the Divine Office. According to the document, the office of readings was part of ancient Christian tradition. It is designed to incorporate prayer throughout the day. Article 85 states, “Hence all who take part in the divine office are not only performing a duty for the Church, they are also sharing in what is the greatest honor for Christ’s Bride.”
As the official prayer of the Catholic Church, clergy are required to pray five “hours” per day. The Council Fathers sought to renew the divine office in order to follow tradition better. First, they called to change the hours of the divine office back to fit the schedule of the practices of the early Church (SC art. 88). The two chief hours were Lauds, Morning Prayer, and Vespers, Evening Prayer.
While I have only prayed Liturgy of the Hours a few times, I am most familiar with Compline, Night Prayer. It was wise for the Council Fathers to restore the hours back to their original times. I found it calming to mediate on particular psalms and prayers in Compline relating to sleep and rest. Having prayer linked with specific hours of the day helps draw my attention from the mundane events occurring in world. The Divine Office leads me to a deeper connection with God’s time.
Public Prayer of the Church
Because the divine office is a communal prayer of the Church, personal prayer is nourished and grown out of it (SC art.90). Liturgy of the hours is strongly encouraged to be prayed preceding Eucharistic celebrations. “Pastors of souls should see to it that the principal hours, especially Vespers, are celebrated in common in church on Sundays and on the more solemn feasts”, states the conciliar constitution (SC art. 100). Upon reading this article, I realized how far off the ideal the implementation of liturgical action in the United States was.
If asked which type of prayer should precede the Mass, a common answer would be the rosary. Up until a couple of years ago that would be my response as well. However, through both a friend and my parish priests, I slowly became introduced to the beauty of the divine office. Now, I am a strong proponent of bringing back traditional prayer such as Vespers to precede Sunday liturgies.
When carried out as recommended by the Council, liturgy of the hours has a powerful effect on a person both externally and interiorly. The constant back and forth proclamation of the psalm by the congregation demonstrates the communal aspect of the prayer. Also, the Council prefers to have the office sung or chanted (SC art. 99). Saint Augustine once said, “A person who sings prays twice”. As previously stated, Gregorian chant allows for greater participation due to its ease of learning. In addition to reflecting on psalms, Catholics are further united in the singing of the divine office.
To sum up, the Council’s Constitution on the Sacred Liturgy has set forth guidelines in which the Church must obey regarding liturgical practices. The Council Fathers desired to restore lost elements of the Mass, while at the same time abolish frivolous accretions it gathered from the centuries after Trent. As the wellspring of the Church’s activity, liturgical reform must be taken seriously. All regulation of the liturgy passes through the magisterial authority of the Catholic Church. “Therefore no other person, not even a priest, may add remove, or change anything in the liturgy on his own authority,” state the Council Fathers (SC art. 22). This statement might be the most overlooked sentence in the entire document. I have witnessed on several occasions pastors and even lay people who tamper with the liturgy. Perhaps the worst abuse occurred when a priest added and changed words to the Eucharistic prayer.
Currently, the liturgy is a topic on the forefront of many Catholics’ minds since the new translation of the Roman Missal is coming out during Advent 2011. Pope Benedict XVI’s fervent advocacy of the New Liturgical Movement continues to show the relevancy of the reforms called for by the Second Vatican Council. Through prayer and guidance by the Holy Spirit we can hope that all the liturgical reforms in Sacrosanctum concilium may come to perfection in the ensuing age.
Did the early church believe that the Eucharist is the body and blood of Christ? To answer this question the writings of the following four early church fathers will be discussed: St. Ignatius of Antioch who lived from approximately 35-108 A.D., St. Justin Martyr who lived from 100-165 A.D., St. Irenaeus who lived from 130-202 A.D., and St. Augustine who lived from 354-430 A.D. There are many more who write about the subject, but this is a small sampling.
St. Ignatius of Antioch
St. Ignatius of Antioch is an individual who has several distinctions in Church history. He learned the faith directly from St. John, but he also was the second bishop of Antioch after St. Peter (Johnson 46). While he was being led to Rome for his eventual martyrdom he wrote seven letters to a series of Christian communities. At the time he wrote these letters there was a dangerous heresy known as Docetism that was gaining steam. This dangerous error taught that Jesus was not really a human, and what people saw only seemed to be human. In many ways it was similar to Gnosticism in it view of who Jesus was.
St. Ignatius warned against this false teaching in a very strong manner. One of the ways he refuted this teaching was in the Eucharist. In his letter to the Smyrneans St. Ignatius writes, “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” (Ignatius of Antioch 89). To defend the orthodox teaching of who Christ is he states that the Eucharist is the body of Christ who suffered for our sins. If it was a just a symbol, then this teaching on the Eucharist would have meant nothing to combat the Docetic heresy.
The Eucharist Provides Unity
In his letter to the Philadelphians, St. Ignatius writes about the importance of unity. He writes about union with the Bishop, avoiding schism, and how there is only one Eucharist. Regarding the Eucharist St. Ignatius writes, “Take ye heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons” (Ignatius of Antioch 81). Here we see a bold claim, at least in today’s world, that there is one true Christian church and that the Eucharist is at the center of its sacramental life (CCC 1407).
St. Ignatius also sees the Eucharist as not only the body and blood of Christ, but as a connection to him. In addition to being the true body and blood of Christ, the Eucharist is a source of unity and strength to continue the Christian journey. For St. Ignatius, the grace given through the God in the Eucharist helped him to proceed to his eventual martyrdom. The sacramental worldview involves seeing God work through ordinary things, and through his grace the Eucharist becomes what Christ says it is and helps us through life.
St. Justin Martyr
Another church father that taught that the Eucharist is the real body and blood of Christ is St. Justin Martyr. A philosopher by trade, St. Justin was one of the first of the layman apologists. In his First Apology, St. Justin writes to the emperor to defend Christianity from misconceptions that were spreading in the Roman empire (Kreider 233). In this apology he lays out the order of mass in striking detail and addresses the charge of cannibalism that was often levied against Christians. He states that no one can receive the Eucharist unless they believe what the church teaches and only after baptism.
Regarding the Eucharist St. Justin states, “For 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” (Justin Martyr 185). The charge of cannibalism was serious offense on the Roman Empire, and Justin clarifies that the Eucharist is to eliminate doubt. However, he still says that it is the flesh and blood of Jesus.
St. Irenaeus of Lyons
The Gnostic Heresy was a big problem and became quite popular in the early church. St. Irenaeus of Lyons was concerned for the souls which he was responsible for. He wrote an excellent treatise titled Against Heresies in which he took the teaching of Gnosticism to task. The Gnostics taught that all matter was evil and that the true teaching of Christ was passed down in secret, and salvation can only be attained by attaining this secret knowledge. To combat this heresy, he said that all true churches have a rule of faith that has been passed down via apostolic succession. Essentially, he stated that all bishops can trace their lineage to the Apostles. This is still the teaching of the Catholic church today.
According to St. Irenaeus the sacrament allowed the Lord to shine through the follies of human weakness and strengthen us on the road to heaven, or immortality as he called it. He argues that Jesus was real person with flesh and bones, and he gave his flesh to nourish the body and soul of his followers. Regarding this, St. Irenaeus writes, “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” (Irenaeus 528).
St. Augustine of Hippo
The last church father to be discussed regarding the Eucharist is the great St. Augustine of Hippo. St. Augustine was familiar with the Gnostic movement as he was a member of the Gnostic movement known as Manichaeism (Hitchcock 91). He understood the Gnostic movements teaching of all material matter being evil. He probably had a deeper appreciation of the sacraments and of the sacramental worldview. St. Augustine was a prolific writer and homilist, and as such he said and wrote much about the Eucharist.
In one of his sermons he was instructing a group that had just received the sacrament of baptism. Augustine had promised to explain the nature of the Eucharist after they had been washed from the stain of original sin and received the seal of the Holy Spirit in confirmation. Regarding the Eucharist St. Augustine states in sermon 227. “The bread you see on the altar, having been sanctified by the word of God, is the body of Christ. The chalice, or rather, what is in the chalice, having been sanctified by the word of God, is the blood of Christ” (Akin 297). Augustine goes on to say that our eyes see ordinary bread and wine, but when they are consecrated our faith obligates us to believe that they are the true body and blood of Christ.
St. Augustine wrote much more about the Eucharist, but from the quotation above we can deduce two things. Firstly, he strongly believed that the Eucharist was the literal body and blood of Christ and it is something that must be believed. Secondly, that the ordinary elements are transformed when God sanctifies them. God uses ordinary elements, infuses his grace, and takes material things that cause us to sin and transforms them to become a cause for our sanctification.
Akin, Jimmy. The Fathers Know Best: Your Essential Guide to the Teachings of the Early Church. San Diego, CA: Catholic Answers, 2010. Print.
Hitchcock, James. History of the Catholic Church: From the Apostolic Age to the Third Millennium. San Francisco: Ignatius Press, 2012. Print.
Ignatius of Antioch. “The Epistle of Ignatius to the Smyrnæans.” The Apostolic Fathers with Justin Martyr and Irenaeus. Ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Vol. 1. Buffalo, NY: Christian Literature Company, 1885. Print. The Ante-Nicene Fathers.
Irenaeus of Lyons. “Irenæus against Heresies.” The Apostolic Fathers with Justin Martyr and Irenaeus. Ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Vol. 1. Buffalo, NY: Christian Literature Company, 1885. Print. The Ante-Nicene Fathers.
Justin Martyr. “The First Apology of Justin.” The Apostolic Fathers with Justin Martyr and Irenaeus. Ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe. Vol. 1. Buffalo, NY: Christian Literature Company, 1885. Print. The Ante-Nicene Fathers.
Kreider, Alan. The Origins of Christendom in the West. Edinburgh; New York: T&T Clark, 2001. Print.
About our guest blogger:
William is a convert to the Catholic faith. Before entering the church he was ordained as a Baptist and Lutheran and earned a Master of Divinity from Liberty Theological Seminary. William lives with his wife and four children in Tucson, AZ and teaches religious education for children and adults. Check out his website/blog at https://tucsonapologetics.org/for more great and informative Catholic content!
O most beautiful Flower of Mount Carmel, fruitful vine, splendor of Heaven, Blessed Mother of the Son of God, Immaculate Virgin, assist me in this my necessity. O Star of the Sea, help me and show me herein that you are my Mother.
O Holy Mary, Mother of God, Queen of Heaven and earth, I humbly beseech you from the bottom of my heart, to succor me in this my necessity. There are none that can withstand your power. O show me herein that you are my Mother.