Body and Blood...

[ndismyhome]

I have heard Catholics say that the Eucharist is the "body, blood, soul, and divinity: of the Lord Jesus. I do not disagree with that. What I am looking for is the origin of this description of the Sacrament. I found that the chaplet of divine mercy employs this language as does the Catechism. Did it originate in this formulation with St. Faustina? What documents is the Catechism referring to in Par. 1413 when it cites the Council of Trent as follows: “Council of Trent: DS 1640; 1651”? Thanks!

 

[John_Martin]

Jesus’ Body is sacramentally present when the bread is transubstantiated into his Body. His Blood is sacramentally present when the wine is transubstantiated into his Blood. This is His “sacramental presence”. And since he is alive, wherever his Body and Blood are, there is his Soul. This is the concomitant presence of His Soul. And where his Body, Blood and Soul are, there is his Divinity, also concomitantly present.
You can read about this in St. Thomas Aquinas’ Summa Theologica here: ccel.org/ccel/aquinas/summa.TP_Q76_A1.html

Also, note that where the Body of Christ is, since he is living, by concomitance His Blood is also present. and where the Blood of Christ is, his Body is also present by concomitance, all because He is the living Christ. You cannot have a “part” of Christ, but only the complete Christ, as Thomas explains here: ccel.org/ccel/aquinas/summa.TP_Q76_A2.html

So, when Catholics eat His Body, they are also receiving his Blood, Soul, Divinity. And when they drink His Blood, they are also receiving his Body, Soul, Divinity.
And they have life in them, because they are feeding on His Flesh and drinking His Blood.

But all this was known from the time of the apostles, from Jesus himself. Thomas, Trent, and Faustina were only elaborating on what was true and known from the beginning.

 

[BartholomewB]

What documents is the Catechism referring to in Par. 1413 when it cites the Council of Trent as follows: “Council of Trent: DS 1640; 1651”? Thanks!

The reference is to a nineteenth-century compilation of Catholic dogma and morality titled, in Latin, Enchiridion symbolorum, definitionum et declarationum de rebus fidei et morum.
DS is the abbreviation for Denzinger-Schönmetzer, respectively the editors of the original editon and a subsequent revised edition.

en.wikipedia.org/wiki/Enchiridion_symbolorum,_definitionum_et_declarationum_de_rebus_fidei_et_morum

 

[John_Lilburne]

DS1640 includes: “… and this belief has always been in the Church of God, that immediately after the consecration the true body of our Lord and His true blood together with His soul and divinity exist under the species of bread and wine; …”.

This is from the book The Companion to the Catechism of the Catholic Church, Ignatius Press, 1994, page 494. A google search should find the full entry: search for “DS 1640 For the apostles”.

 

[Vico]

I have heard Catholics say that the Eucharist is the "body, blood, soul, and divinity: of the Lord Jesus. I do not disagree with that. What I am looking for is the origin of this description of the Sacrament. I found that the chaplet of divine mercy employs this language as does the Catechism. Did it originate in this formulation with St. Faustina? What documents is the Catechism referring to in Par. 1413 when it cites the Council of Trent as follows: “Council of Trent: DS 1640; 1651”? Thanks!

Denzinger (old numbering).

Council of Trent, Sess. XXI, c., iii

Chap. 3. The Excellence of the Most Holy Eucharist

Over the Other Sacraments 876 This, indeed, the most Holy Eucharist has in common with the other sacraments, that it is a “symbol of a sacred thing and a visible * form of an invisible grace”; but this excellent and peculiar thing is found in it, that the other sacraments first have the power of sanctifying, when one uses them, but in the Eucharist there is the Author of sanctity Himself before it is used [can. 4]. For the apostles had not yet received the Eucharist from the hand of the Lord Matt. 26:26; Mark 14:22] when He Himself truly said that what He was offering was His body; and this belief has always been in the Church of God, that immediately after the consecration the true body of our Lord and His true blood together with His soul and divinity exist under the species of bread and wine; but the body indeed under the species of bread, and the blood under the species of wine by the force of the words, but the body itself under both by force of that natural connection and concomitance by which the parts of Christ the Lord, “who hath now risen from the dead to die no more” Rom. 6:9], are mutually united, the divinity also because of that admirable hypostatic union [can. I and 3] with His body and soul. Therefore, it is very true that as much is contained under either species as under both. For Christ whole and entire exists under the species of bread and under any part whatsoever of that species, likewise the whole (Christ) is present under the species of wine and under its parts [can. 3].

936 Can. 3. If anyone denies that Christ whole and entire, who is the fountain and author of all graces, is received under the one species of bread, because, as some falsely assert, He is not received according to the institution of Christ Himself under both species: let him be anathema [cf. n. 930,932 ].

patristica.net/denzinger/