works already cited on the holy Supper, comp. Hofling: Die Lehre der altesten Kirche vom Opfer im Leben u. Cultus der Kirche. ', Horn. 24 in 1 Cor. ^ De Spir. S. iii. 11: " Quam [carnem Christi] hodie in mysteriis adoramus, et quam apostoli in Domino Jesu adoraverunt." ^ In Psalm. 98, n. 9: "Ipsam carnem nobis manducandam ad salutem dedit; nemo autem illam carnem manducat nisi prius adoraverit . . . et non modo non peccemus adorando, sed peccemus non adorando." * So says also the Roman liturgist Muratori, De rebus liturgicis, c. xix. p. 227 : "tJti omnes inter Catholieos eruditi fatentur, post Berengarii hceresiam ritus in Catholica Romana ecclesia invalnit, scilicet post consecrationem elevare hostiara et calicem, ut a populo adoretur corpus et sanguis Domini." Freeman, Principles of Div. Service, Introduction to Part ii. p. 169, asserts: "The Church throughout the world, down to the period of the unhappy change of doctrine in the Western church in the eleventh and twelfth centuries, never worshipped either the consecrated ele- ments on account of their being the body and blood of Christ, or the presence of that body and blood ; nor again, either Christ Himself as supernaturally present by consecration, or the presence of His divinity ; neither have the churches of God to this hour, with the exception of those of the Roman obedience, any such custom." i § 96. THE SACRIFICE OF THE EUCIIAKIST. 503 Erlangen, 1851. The .articles : Messe, Messopfer, in Wetzek u. Weltk : Kircheiilexicon der kathol. Theologie, vol. vii. (1851), p. 83 ff. G. E. Steitz : Art. Messe u. Messopfer in Herzog\ Protest. Real-Encyklopii- die, vol. ix. (1858), pp. 375-408. PniL. Feeeman: The Principles of Divine Service. Part ii. Oxf. and Lond. 1862. This last work sets out with a very full consideration of the Mosaic sacrificial cultus, and (in the Pref. p. vi.) unjustly declares all the earlier EnL^isli and Ger- man works of Mede, Outram, Patrick, Magee, Biihr, Hengstenberg, and Kurtz, on this subject, entirely unsatisfactory and defective. Tlie Catholic clnircli, both Greek and Latin, sees in the Eucharist not only a saeramentum, in which God commnni- cates a grace to believers, but at the same time, and in fact mainly, a sacrificium, in which believers really offer to God that which is represented by the sensible elements. For this view also the church fathers laid the foundation, and it must be conceded they stand in general far more on the Greek and Roman Catholic than on the Protestant side of this question. The importance of the subject demands a preliminary explana- tion of the idea of sacrifice, and a clear discrimination of its original Christian form from its later perversion by tradition. The idea of sacrifice is the centre of all ancient religions, both the heathen and the Jewish, In Christianity it is fulfilled. For by His one perfect sacrifice on the cross Christ has entirely blotted out the guilt of man, and reconciled him with the