, from the Greek _Leitourgia_,[1] a public service.

_The Mass_, from the Latin _Missa_, dismissal--the word used in the
Latin Liturgy when the people are dismissed,[2] and afterwards applied
to the service itself from which they are dismissed.

_The Eucharist_, from the Greek _Eucharistia_, thanksgiving--the word
used in all the narratives {82} of Institution,[3] and, technically,
the third part of the Eucharistic Service.

_The Breaking of the Bread_, one of the earliest names for the
Sacrament (Acts ii. 42, 1 Cor. x. 16).

_The Holy Sacrifice_, which Christ once offered, and is ever offering.

_The Lord's Supper_ (1 Cor. xii. 10), a name perhaps originally used
for the _Agape_, or love feast, which preceded the Eucharist, and then
given to the Eucharist itself. It is an old English name, used in the
story of St. Anselm's last days, where it is said: "He passed away as
morning was breaking on the Wednesday before _the day of our Lord's
Supper_".

_The Holy Communion_ (1 Cor. x. 16), in which our baptismal union with
Christ is consummated, and which forms a means of union between souls
in the Church Triumphant, at Rest, and on Earth. In it, Christ, God
and Man, is the bond of oneness.

All these, and other aspects of the Sacrament, are comprehended and
gathered up in the name which marks its supremacy,--The Blessed
Sacrament.

{83}

Consider: What it is;
What it does;
How it does it.

(I) WHAT IT IS.

It is the supernatural conjunction of matter and spirit, of Bread and
Wine and of the Holy Ghost. Here, as in Baptism, the "inward and
spiritual" expresses itself through the "outward and visible". Both
must be there. And, notice again. This conjunction is not a
_physical_ conjunction, according to physical laws; nor is it a
spiritual conjunction, according to spiritual laws; it is a Sacramental
conjunction, according to Sacramental laws. As in Baptism, so in the
Blessed Sacrament: the "outward and visible" is, and remains, subject
to natural laws, and the inward and spiritual to spiritual laws; but
the Sacrament itself is under neither natural nor spiritual but
Sacramental laws.

For a perfect Sacrament requires both matter and spirit.[4] If either
is absent, the Sacrament is incomplete.

Thus, the Council of Trent's definition of {84} _Transubstantiation_[5]
seems, as it stands, to spoil the very nature of a Sacrament. It is
the "change of the whole substance of the br