[899] Ciampini, Tab. ii, Figs. 3, 4.
[900] In later times the devout Bernard of Clairvaux thus eulogizes the eucharist: “It is,” he exclaims, “the medicine of the sick, the way of the wandering; it comforts the feeble and delights the strong; it cures disease and preserves health; it makes man more submissive to correction, stronger to labour, more ardent to love, wiser in foresight, prompter in obedience, more devout in thanksgiving. It absolves from sin, destroys the power of Satan, gives strength for martyrdom, and, in fine, brings every good.”—Costeri. Institut. Chr., lib. i, c. 6. It was also described as “the bread of angels, spiritual food, the life of the soul, the perpetual health of the mind, the antidote of sin, and pledge of future glory.”
[901] Alicubi quotidie alicubi certis intervallis dierum.—Aug., Tr., 26, in Johan. It was, in a special sense, the “daily bread of the soul.”
[902] “Christ who suffered is the fish which was broiled,” says St. Augustine—Piscis assus, Christus passus.
[904] Nihil illo ditius, qui corpus Domini canistro vimineo, sanguinem portat in vitro.—Ep. 4, ad Rustic. The communion was thus conveyed to those who through sickness were absent from its public celebration.
[905] Cur nullas aras habent?—Minuc., Octav. Non altaria fabricemus, non aras.—Arnob., Contr. Gentes. The Christian altars were called indifferently, Altare, ara Dei, mensa Domini.
[906] In the Lateran basilica, which is claimed as the head and mother of all the churches of Rome—caput et mater omnium ecclesiarum—is an altar which tradition asserts St. Peter made with his own hands, and employed for the administration of the Holy Sacrament. The legend attests at least an ancient opinion as to primitive usage. Originally only one altar was permissible in a church, but under Romish influence the number increased to as many as twenty-five, as at St. Peter’s.
[907] In three or four instances bronze rings are attached to the slab, as if to allow its removal for a second interment, or perhaps to give a view of the relics of the saint.
[908] Tertullian carefully guards against the literal interpretation of the words of Christ, “This is my body,” by the addition, “that is, a figure of my body”—figura corporis mei.—Adv. Marc., iv, 40. Augustine and others of the Fathers also discriminate between Christ’s spiritual and corporeal presence.